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CIHM/ICMH 

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1 

2 

3 

1 

2 

3 

4 

5 

6 

J 


A 


COMPANION 


TO  THE 


Prayer  Book  Psalter. 


BY 


JOHN  DART,  D.C.L., 

Premlent  Of  King\s  CoUeoe,  Windsor,  N.  S.;  Canon  of  the  CatJcedral, 


Halifax,  N.  S. 


NEW  YORK: 

TH0MA8    WHITTAKER, 

2  AND  3  BiiiLK  House. 

1884. 


■t,\:r:-.N 


roPYhiOHT,  1«83, 
By  THOMAS  WIIITTAKER. 


• 


^a'"-. 


■ 


PREB^ACE. 


The  writer  has  long  felt  the  need  of  a  convenient 
manual  of  reference  for  those  who  use  tlie  Psalms  in 
the  Prayer  Book.  Bishop  Home's  admirable  Commen- 
tary is  too  voluminous  for  o'-dinary  use,  and  is  rather 
homiletical  than  explanatory.  Moreover,  it  is  based  on 
the  Bible  version  (the  A.  V.  or  Authorised  Version  of 
1611),  and  is  tlierefore  of  no  assistance  to  those  who 
require  an  explanation  of  words  and  passages  peculiar 
to  tlie  Psalms  in  the  Prayer  Book.  An  attemi)t  is  here 
made  to  give  such  explanation,  and  also  to  give  such 
notices  of  the  Psalms  and  illustrations  of  them  from  the 
historical  Scriptures  as  are  likely  to  be  helpful  to  those 
who  would  sing  them  both  with  the  spirit  and  with  the 
un:lerstanding. 

Whilst  the  writer  has  consulted  several  standard  com- 
mentaries, he  is  mainly  indebted  to  Bishop  Wordsworth, 
to  the  writers  in  the  Speaker's  Commentary,  and  to  Dr. 
Iliff  for  his  edition  of  ''The  P?alms  presented  as  a 
Hexapla"  (Bagsters).  Where  opinions  have  been  at 
variance,  he  has  briefly  given  those  which  seemed  to  him 
most  probable,  after  an  examination  of  the  Hebrew  with 
the  aid  of  Gesenius. 

The  Psalms  in  the  Prayer  Book  are  from  the  Great 


ir 


PliEFACE. 


»•• 


English  Bible  ''set  forth  and  used  in  the  time  of  King 
Henry  the  Eighth."  The  version  of  1611  is  undoubt- 
edly more  accurate,  but  it  is  legs  j-hyth mica],  and  theic- 
fore  not  so  suitable  for  the  services  of  the  clioir.  More- 
over, the  Psalms  in  the  Prayer  Book  luid  then  become 
endeared  to  the  people  by  long  use.  For  similar  reasons 
the  Latin  version  which  Jerome  made  from  the  Septua- 
gint  was  embodied  in  the  Vulgate,  and  used  in  the 
church  services  in  preference  to  his  later  and  more  cor- 
rect translation  from  the  Hebrew. 

Professor  Westcott,  in  his  History  of  the  English 
Bible,  suggests  another  reason  for  the  retention  of  the 
Prayer  Book  Version  (the  work  of  Cranmer  and  Cover- 
dale)  in  our  daily  services.  ''It  cannot  be,"  he  says, 
''mere  familiarity  which  gives  to  the  Prayer  Book 
Psalter,  with  all  its  errors  and  imperfections,  an  incom- 
parable tenderness  and  sweetness.  Eather,  we  believe, 
that  in  it  we  can  yet  find  the  s\nnt  of  him  whose  work 
it  mainly  is,  full  of  humility  and  love,  not  heroic  or 
creative,  but  patient  to  accomplish,  by  God's  help,  the 
task  which  had  been  set  him  to  do,  and  therefore  best 
in  harmony  with  the  tenour  of  our  own  daily  life."    . 

It  may  bo  observed  that  the  Gloria  Patri  is  said  or 
sung  after  each  Psalm,  in  order  to  impart  to  t!ie  Jewish 
composition  an  essentially  Christian  character. 

The  reasons  for  our  daily  use  of  the  Psalter  are  thus 
forcibly  expressed  by  Hooker:  "  Our  daily  service  con- 
sists, according  to  the  Apostle's  own  rule,  in  much  v;i- 
riety  of  Psalms,  that  out  of  so  plentiful  a  treasure  theio 
might  be  for  every  man's  heart  to  choose  out  his  own 
sacrifice,  and  to  offer  unto  God  what  titteth  best  for  tlie 
need  of  the  day  and  hour.  .  .  .  The  choice  and  flower 
of  all  things  profitable  in  other  books  the  Psalms  do 
both  more  briefly  contain,  and  more  movingly  aUo  ex- 


PKEFACE.  ^ 

press  hy  reason  of  tliat  poetical  form  wlierewith  tiiey 
uro  written.  What  is  there  necessary  for  men  to  know 
wliich  tlie  Psalms  are  not  able  to  teach  ?  Heroical  mng- 
nanimity,  justice,  wisdom,  repentance  nnfeioiied,  nn- 
wearicd  i)atience,  tiie  mysteries  ol  God,  tiie  'suITerings 
of  Christ,  the  comforts  of  gi-ace,  tlio  works  of  Provi- 
dence in  this  world,  and  the  promised  joys  of  that  world 
which  is  to  come,  all  good  necessary  to  be  done  or  known 
or  had,  this  celestial  fountain  yieldeth.  Let  there  be  any 
grief  or  disease  incident  to  the  sonl  of  man,  any  wonnd 
or  sickness  named,  for  which  there  is  not  in  this  treas- 
nrc-honse  a  present  comfortable  remedy  at  all  times  to  be 
I  found.     Therefore  it  is  that  we  desire  to  make  the  Psalms 

especially  familiar  unto  all.     This  is  the  very  cause  why 
I   ^  ^^'6  't<^^'''^te  the  Psalms  oftener  than  any  part  of  Scrip- 

ture besides;  the  cause  why  we  inure  the  people  together 
with  their  minister,  and  not  the  minister  alone  to  read 
them  as  he  doth  other  parts  X)f  Scripture." 
The  Psalter  is  divided  into  five  books,  as  follows: 

I.— Psalms      1  to    41  inclusive. 
II.—      *'        42  "    72 
III.—      "        73  ^'    89 

IV.~      *'         90  ''  106 
v.—      ''       107  ''  150 


The  close  of  each  book  is  marked  by  a  doxology. 

The  old  and  generally  accepted  tradition  of  tlic  Jews 
assigns  seventy-three  Psalms  to  David,  two  to  Solomon 
(72,  127),  twelve  to  Asaph  (a  family  name,  not  confined 
to  one  person),  twelve  to  the  sons  of  Korah,  one  to 
Ethan,  and  one  (90)  to  Moses.  Forty-nine  are  anony- 
mous. The  number  was  probably  complete  in  the  time 
of  Nehemiah,  and  a  collection  of  the  whole  was  made 
by  Judas  Maccabeus  (2  Macca.  ii.  14). 


Yl 


PREFACE. 


Proper  Psalms  oh  Certain  Days. 


Christmas  Day. 
Ash  Wednesday 

Good  Friday,.. 

Easter  Day. . . . 

Ascension  Day 

Whitsunday. .. 


Matins. 

19.    45,    85 
6,    33,    38 

22,    40,    54 

2,    57,  111 

8,    15,    21 

47,    68 


69,    88 


Etik  Bono. 

89,  no,  133 
102,  130,  143 

\      American 
")    Prayer  Book. 
(64,    88 
113,  114,  118 

24,     47,  108  ■{    Prayer  Book, 
( 34,    47,  103 
104,  145 


143. 


The  seven  PeiiitentiMl  Psalms:  G,  32,  38,  51, 102,  130, 


The  following  verbal  differences  exist  between  the 
English  and  American  Psalters: 


PsaJm  IV.    2. 
V.  6. 

XVIII.  10,  etc. 
XXXir.  3. 
XLIX.  14. 
LVr.  8. 
LXVIII.  13. 
LXXVII.  6. 
"       14. 


English  Prayer  Book. 
— Lpasinp. 
— Lea8ing[. 
— Cheriibims. 
—While. 
—Domination 
— Flittings. 
—Lien. 

—Spirits.  • 

— Doeth. 


LXXXIII.  6  and  9.— Ismaelites,  HagarenB,  Madianites. 


cm.  20. 
CXIX.  27. 
CXXVIII.  2. 
CXLVIU.  2. 


-Words. 
-Stone. 
-Labours. 
-Host. 


American 
Prayer  Book. 
Falselio  'd. 
Lies. 

Cherubim. 
Whilst. 
Dominion. 
Wanderings. 
Lain. 
Spirit. 
Doest. 
Ishmaeh'tes, 
Hagarenes, 
Midianites. 
Word. 
Stones. 
Labour. 
Hosts. 


A  Companion  to  the  Prayer-Book  Psalter. 


Day  1. 
MORNING  PRAYER. 

Psalm  I. 

In  some  MSS.  this  Psalm  appears  as  a  Preface  to  the 
Psalter;  in  others  it  is  combined  with  the  Second  Psalm. 
Tlie  two  together  may  be  considered  as  forming  an  in- 
troduction to  the  ivhc'le  book.  Each  exhibits  the  two 
classes  into  which  the  .world  is  divided — viz.,  those  who 
accept  and  those  who  reject  God.  Ps.  I.  describes  them 
in  their  relation  to  God  and  His  law;  Ps.  II.  describes 
them  in  their  relation  to  Christ. 

Date  and  authorship  of  Ps.  I.  are  doubtful.     Ps.  II. 
is  ascribed  to  David.     Acts  iv.  25. 
I  1,  2,  3,  4.  Three  kinds  of  wickedness  are  described — 

active  participation  in  evil  counsels,  quiet  acquiescence 
in  sin,  association  with  scoffers.  Five  degrees  of  moral 
virtue  are  specified.  The  good  man  avoids  the  three 
kinds  of  wickedness ;  (4)  delights  in  the  law  of  the 
Lord,  and  (5)  exercises  himself  therein,  or  meditates 
upon  it. 

3.  His  fruit.     Old  English  for  its  fruit. 

6.  Points  to  the  separation  at  the  day  of  judgment. 

Psalm  II. 
One  of  the  Proper  Psalms  for  Easter  Day  (Matins). 
Described  as  Messianic  by  ancient  Jewish  commentators 
and  all  Christian  expositors. 


-iiTir^ 


i 


i , 


2        A    COMPANION   TO   THE    PRAYER-BOOK    PSALTER. 

Tlie  Psjilniist  (Duvid)  sees  Joliovah  on  His  tliroiio, 
and  Mossiah  entering  U])on  Ilis  universiil  dominion. 
The  enemies  of  botli  vainly  nige  and  strive  against 
tliem.  Jehovah  Himself  langhs  them  to  scorn,  and  pro- 
claims Messiah's  supremacy.  Mossiiih  Himself  then 
speaks  of  His  authority,  and  of  the  ruin  of  His  op- 
ponents (7,  8,  0)'  The  Psalmist,  in  cou'lusion,  ex- 
horts the  rebel  kings  to  wisdom  and  suhniission  (10, 
11,  12). 

C.  Sion  was  not  the  same  as  Jerusalem.  It  was  the 
fortilied  hill,  which  was  the  heart  and  centre  of  the 
city. 

10.  Be  learned,  i.e.,  be  taught — an  obsolete  use  of  tho 
word. 

12.  Kiss  flie  So7i,  i.e.,  do  homage  to  Him.  See  1 
Kings- xix.  18. 

Psalm  IIL 

A  Psalm  of  David  when  lie  fled  from  Absalom.  The 
Psalms  are  not  arranged  chronologically.  Psalm  VII. 
was  written  at  an  earlier  period. 

This  Psalm  describes  the  perils  of  the  king  and  the 
exultation  of  hiis  enemies,  but  concludes  with  expres- 
sions of  joy  in  the  anticipation  of  his  deliverance  and 
triumph. 

2.  0/  my  soul,  i.e.,  of  myself. 

3.  my  loorship,  i.e.,  *'my  glory^  (A.  V.).  if 

4.  Iioly  hill,  i.e.,  Sion,  although  David  was  far  from 
it,  in  exile. 

7.  David's  enemies  are  here  compared  to  wild  beasts. 

8.  An  exclamation  which  has  the  force  of  a  prayer. 
Though  his  people  had  rebelled,  lie  yet  prayed  foi 

them,  being  in  this  a  type  of  Christ. 


,„ 


I 


i 


MORNING    PRAYER.  $ 

Psalm  IV. 

Probably  composed  at  the  same  period  as  Ps.  III.  Ps. 
in.  was  the  Morning  Hymn  of  David  in  exile.  Ps.  IV. 
was  his  Evening  Hymn.  It  consists  of  a  prayer  (I),  a 
reproof  to  his  enemies  (3,  3),  an  exhortation  to  his 
friends  (4,  5),  and  a  contrast  between  their  despondency 
(G)  and  his  own  joy  and  conscious  security  (7,  8). 

1.  Of  my  righteousness,  i.e.,  from  whom  my  right- 
eousness conies. 

Thou  hasty  etc.  David  sees  in  former  deliverances 
pledges  of  present  help. 

2.  teasing,  i.e.,  lying.  Joab,  Abishai,  and  others  who 
adhered  to  David,  needed  this  admonition  as  well  as  Ab- 
salom's followers. 

7.  Since  the  time  that.  Rather  as  in  A.  V.:  "more 
than  in  the  time  that."  Though  David  was  in  need  of 
supplies  of  corn  and  wine  {2  Sam.  xvii.  27-^9),  he  yet 
felt  more  genuine  gladness  than  his  enemies  who  were 
rejoicing  in  the  '^  joy  of  harvest." 

Psalm  V. 

Composed  by  David  at  Jerusalem  (7),  probably  a  short 
time  before  Absalom's  revolt,  when  the  king  had  become 
aware  of  the  schemes  of  the  conspirators.  Like  Ps.  III., 
it  is  a  Morning  Hymn.  It  contains  a  prayer  (1-3); 
grounds  for  hope  in  God,  viz.,  that  He  abhors  wicked- 
ness (4-6),  and  that  the  Psalmist  trusts  in  His  guidance 
(7,  8),  and  a  description  of  the  guilt  of  his  enemies, 
with  a  prayer  for  their  destruction  and  for  the  triumph 
of  the  righteous  (9-12). 

7.   Temple,  i.e.,  the  Tabernacle  (1  Sam.  i.  9). 

10.  let  them  perish  by  their  oivn  imaginations,  i.e., 
'Met  them  fall  by  their  own  counsels"  (A.  V.).  This 
was  fulfilled  in  the  case  of  Ahithophel  (2  Sam.  xvii.  23). 


n 


4        A    COMPANION    TO   TIIK   PRAYER-1  OOK    PSALTER. 

])AV    1. 

EVENING  PRAYER. 

Psalm  VI. 

One  of  tlie  Proper  Psulms  for  Ash  Wednesday.  Tliis 
is  the  tirat  of  Uie  Penitentiul  Psulms,  and  was  probably 
composed  by  David  when  lie  was  in  bodily  snfTering  (2) 
and  anticipating  the  rebellion  of  Absalom  (10). 

3.  Ml/  soul  is  mre  troubled.  These  words  were 
adopted  by  our  Lord.  St.  John  xii.  5i7,  *'now  is  my  soul 
troubled." 

P  Under  the  old  dispensation  a  veil  hung  over  the 
unseen  world.  In  the  pit,  i.e.,  iu  Sheol,  Hades,  the  un- 
seen world. 

Psalm  VII. 

'.':  Written  by  David  when  ho  was  persecuted  by  Saul. 
It  refers  to  that  form  of  tribulation  which  arises  from 
slander.  David,  like  Job  (Job  xxxi.  IG),  had  been 
falsely  accused  of  great  sins  (3,  4). 

2.  lest  he,  i.e.,  Saul. 
,    4.  David  twice  delivered  Saul  from  death,  who,  with- 
out any  cause,  was  his  enemy. 

6.  The  indiynatiun,  i.e.,  the  rage.  Lift  up  thyself 
against  the  rage  of  my  enemies.  I  appeal  from  their 
slanders  to  Thee.     Thou  hast  ordained  judgtnent. 

7.  Summon  the  congregation  of  the  people  to  hear  Thy 
judicial  sentence,  and  then  return  on  high  to  Thy  heav- 
enly throne. 

15.  mischief,  i.e.,  "iniquity"  (A.  V.),  sorrow,  "mis- 
chief" (A.  v.),  ungodliness,  "falsehood"  (A.  V.). 

The  sinner  against  whom  God  directs  His  arrows  is 
represented  as  perpetrating  crime,  which  ho  had  pre- 
viously conceived. 


MOUNINO    i'KAYKU.  5 

graven,  i.e.,  dii;,'  out  like  a  gnivo. 
pate,  i.e.,  the  erown  of  the  hoad. 
travail,  i.e.,  labor. 

Psalm  Vin. 

One  of  tlio  Proper  P.saliua  for  Ascension  Day.  David 
gives  utterance  to  tiioughts  suggested  by  tlie  lieavens,  or 
God's  majesty  and  man's  insignideanoe,  and  i)roi)iiesie3 
the  exaltation  of  Iniman  nature  m  Christ 

1.  Above  the  heavens,  i.e.,  ui)on  the  heavens,  stamped, 
upon  them. 

2.  babe,  i.e  ,  a  cliild  above  the  age  of  infancy  who  can  ask 
for  bread  (Lam.  iv.  4). 

suckUny,  i.e.,  an  infant  who  lisps  scarcely  articulate 
sounds. 

Tiiou  hast  built  strength  upon  the  voices  of  babes  and 
sucklings,  that  by  means  of  them  Thou  migiitest  con- 
found the  proud  and  wrathful  enemy  ot  Thee  and  of  Thy 
truth  (St.  Matt.  xxi.  16). 

3-8.  Man  was  created  to  have  dominion  over  earth 
and  sea.  This  dominion  was  in  a  great  meaau.xj  for- 
feited by  the  Fall,  but  in  Christ  human  nature  was 
raised  to  a  i>osition  even  higher  than  that  in  which  it 
was  originally  created. 

Day  3. 

MORNING  PRAYER. 
Psalm  IX. 

Composed  by  David  after  a  victory  over  foreign  foes 
(Philistines  or  Syrians),  but  when  he  was  still  in  danger 
from  them.  One  great  doctrine  is  exhibited  m  the 
Psalms  for  this  day  (IX.-XIV.),  viz.,  that  of  the  judi- 
cial power  of  God  punishing  the  wicked  and  delivering 
the  faithful. 


6       A   COMPANION   TO   THE    I'KAYER-liOOK   PSALTER. 

3.  This  verse  states  the  ground  of  thunksgiviiig.  It 
should  run  thus:  ''Because  my  enemies  are  driven 
Dack,  (because)  they  stumble  and  perish  before  tliy  coun- 
tenanee." 

6.  0  thou  enemy,  etc.  Bather,  '*  As  for  the  enemy, 
they  are  extinct,  they  are  ruins  for  ever,  and  the  cities 
Thoji  hast  destroyed,  their  very  memory  has  perished." 

7.  Prepared,  i.e.,  established. 

12.  For,  tuhen  he  maketh  inquisition  for  blood.  Eather, 
*' For  when  he  requireth  blood.  He  remembereth  them." 
"Requireth'  includes  the  ideas  of  searching  into,  and  of 
exacting  retribution.  See  Gen.  ix.  5:  ''Your  blood  of 
your  lives  will  I  require."  Blood,  in  the  sense  of  blood- 
slied,  includes  all  crimes  against  life.  "  Them"  refers 
to  the  afflicted  poor  (or  humble)  of  tlie  next  clause. 

13.  Have  mercy,  etc.  The  ciiange  of  tone  is  sudden, 
but  natural.  For  while  the  thought  of  God's  judgments 
gives  confidence  to  the  afflicted,  it  '  rings  iiidden  sins  to 
remembrance. 

14.  The  ports,  ie. ,  the  gates  of  the  daughter  of  Zion. 
In  the  east  assemblies  were  held,  and  public  business 

was  transacted,  at  the  gates  (Job  xxix.  7).  The  Turkish 
Executive  is  styled  the  Sublime  Porte,  or  High  Gate. 
The  people  of  Jerusalem  are  personilied  as  a  female, 
"  the  daughter  of  Sion." 

16.  Rather,  "  Jehovah  hath  made  Himself  known.  He 
hath  executed  judgment,  snaring  the  wicked  in  his  own 
handiwork." 

Psalm  X. 

This  is  a  continuation  of  Ps.  IX.,  although  it  differs 
from  it  in  tone.  Ps.  IX.  is  in  an  exulting  strain,  whilst 
this  is  in  a  menacing  and  mournful  one.     After  cele- 


i 


MORNING    PRAYER.  7 

brating  the  defeat  of  foreign  enemies,  the  Psalmist  turns 
iiis  mind  to  the  distracted  state  of  the  country. 

1.  afar  off.  Ps.  JX.  ciids  with  an  appeal  to  Jehovah, 
as  the  righteous  Judge,  against  foreign  enemies.  The 
Psalmist  now  looks  to  Israel,  where  ho  sees  crimes  pre- 
vailing tnat  call  for  Divine  interposition. 

2.  The  ungodly,  etc.  Rather,  ^'in  the  pride  of  the 
wicked  the  poor  is  vexed "  (scorched  by  fire).  Lust, 
pleasure,  not  necessarily  evil  pleasure  as  now. 

3.  Rather,  ''The  ungodly  sings  praise  to  his  soul's 
desire,"  i.e.,  he  himself  is  the  god  of  his  praise  and  glory. 

5.  grievous.     Rather,  "prosperous." 

far  above,  etc.  These  words  explain  the  preceding 
word.  God's  justice  is  not  suspended,  but  it  is  beyond 
the  wicked  man's  range  of  vision. 

7-10.  These  words  might  apply  to  prowling  Bedovins, 
but  they  probably  describe  the-robber  chiefs  who  had 
sprung  up  during  the  disorderly  times  of  the  Judges, 
and  who  still  infested  Israel. 

10.  Rather,  ''He,  the  poor,  is  crushed  and  sinks,  the 
helpless  i)erish  by  his  (the  robber's)  strong  ones." 

15, 16.  Read  thus:  "Thou  beholdest  ungodliness  and 
wrong,  that  Thou  mayest  take  the  whole  matter  into 
Thy  Hand." 

17.  Take  away  his  ungodliness  imtil  Thou  shalt  find 
none. 

18-30.  The  Psalmist  looks  to  the  end.  Ho  is  sure 
that  God  will  destroy  the  wicked  and  deliver  the  op- 
pressed. 

Psalm  XI. 

This  Psalm  describes  the  faith  of  the  righteous  under 
persecution. 

1.   David's  friends  urged  him  to  fly  from  Saul  to  the 


8       A   COMPANXOK  TO  THE   PRiYER-BOOK   PSALTER. 


'     II. 

Ill 


mountains  (1  Sam.  xxvi.  20).  "  The  King  of  Israel  is 
come  ...  as  when  one  doth  hunt  a  partridge  in  the 
mountains." 

2.  Saul  intended  the  murder  to  be  done  at  night; 
hence  Jonathan's  advice  "hide  tliyself  until  the  morn- 
ing." 

3.  Foundatioufi,  i.e.,  institutions  and  principles  on 
•which  public  order  rests.  What  hath,  etc.,  rnther,  "  wliat 
can  tlie  righteous  do?"  (A.V.)  The  answer  is  in  the 
following  verses. 

('».  alloweth,  i.e.,  approveth  (Lat.  allaudare).  "He 
favorably  alloweth."     (Office  of  Public  Baptism.) 

7.  A  reference  to  the  destruction  of  Sodom  and  Go- 
morrow. 

Vain  snares.  Flashes  of  lightning  are  likened  to 
fiery  words  thrown  over  the  criminals. 

Day  3. 

EVENING  PRAYER. 

Psalm  XII. 

This  is  a  sequel  to  Ps.  XI.  It  disphi3's  another  form 
of  impiety — that  of  the  tongue. 

1.  godly  .  .  faithfiil  The  first  word  denotes  piety, 
the  second  steadfastness  in  faith. 

7.  pure  words,  as  the  silver  which  from  the  earth — 
rather,  as  silver  which  in  the  earth  (i.e.,  in  a  furnace  in 
the  earth) — is  tried. 

8,9.  Rather,  "  Thou  shalt  keep  them  (i.e.,  the  poor  and 
needy).  0  Lord,  Thou  shalt  guard  them  from  this  gen- 
eration for  ever,  although  the  wicked  walk  on  every  side, 
when  vileness  is  exalted  among  the  children  of  men." 

This  Psalm  was  used  by  the  Jews  at  a  circumcision,  as 
one  that  promised  the  Lord's  protection  to  His  faithful 
servants  m  a  faithless  age. 


-'*'"■" 


i-'l-  s-l'-rq-v  r 


EVENING    PRAYER. 


Psalm  XIII. 

Probably  this  was  written,  liko  the  two  preceding,  when 
David  was  pursued  by  Saul. 

In  a  prophetic  sense  tliese  Psalms  represent  the  crying 
of  the  Cliurch  upon  earth  (''Lord,  how  long!'')  in  the 
last  days,  when  iniquity  shall  abound. 

They  represent  also  the  crying  of  souls  beneath  the 
altar:  '•  How  long,  0  Lord,  holy  and  true,  dost  Thou  not 
judge?" 

2.  take  counsels.     David  represents  himself  as  medi- 
tating plan  after  plan. 

Psalm  XIV. 

This  Psalm  is  r.jpeated  in  Ps.  LIIL  with. some  varia- 
tions. Both  Psalms  are  ascribed  to  David.  The  name 
of  God  occuis  seven  times  in  each.  In  this  Psalm  ifc  is 
tliree  times  Elohim,  and  four  times  Jehovah;  in  Ps. 
LIII.  the  name  Elohim  is  used  throughout.  The  name 
Jeliovah  designates  God  in  the  world  of  grace;  Elohim 
designates  Him  in  tjie  natural  world.  Ps.  LIIL  by  sub- 
stituting Elohim  in  some  places  for  Jehovah  dechu-es 
that  the  God  of  Nature  is  not  a  different  being  from  the 
God  of  Grace,  and  thus  condemns  by  anticipation  tlie 
speculations  of  those  who  would  separate  the  God  of 
Israel  fro»i  the  God  of  Nature. 

1.  The  fool.  The  word  ''nabal"  is  never  used  of 
mere  natural  obtuseness,  but  of  spiritual  corruption. 
"  In  his  heart,"  whether  the  fool  speaks  it  out  or  not,  he 
is  an  atheist. 

4-7.  St.  Paul  applies  this  description  to  his  unbeliev- 
ing countrymen  (Rom.  iii.  12-18). 

8,  eatitiff  up  my  people  as  it  ivere  bread.  "My 
people"— a   kingly  expression.     The  figure  here   is  a 


■ — rpu 


10     A   C0Ml'AN102f   TO  THE    PRAYER-BOOK    PSALTER. 

common  one  as  ai)plied  to  conquerors  and  destroyers 
(Numbers  xiv.  9;  Prov.  xxx.  14). 

11.  This  verse  was  probably  added  during  the 
Babylonish  captivity,  to  adapt  it  to  ♦  he  circumstances  of 
Israel  in  exile. 

Day  y. 

mor:ning  prayer. 

Psalm  XV. 

Composed  by  David  for  the  festival  when  he  brought 
the  ark  into  the  tabernacle  at  Zion  (2  Sam.  vi.  12-19). 
It  is  the  second  Psalm  for  Ascension  Day,  and  speaks 
prophetically  of  the  exaltation  of  Christ  in  His  human 
nature  to  the  heavenly  Zion. 

It  is  continued  in  Ps.  XXIV.  (Who  shall  ascend  into 
the  hill  of  the  Lord?),  another  Psalm  for  Ascension  Day. 

6.  usury  J  i.e.,  interest,  not  necessarily  exorbitant 
interest  as  the  word  is  now  used  (Matt.  xxv.  27) :  *'  Mine 
own  with  usury."  The  Israelites,  who  were  meant  to  be 
an  agricultural  people,  were  forbidden  to  take  usury  of 
each  other  (Exodus  xxii.  25). 

Christ  alone  fully  possesses  the  characteristics  described 
in -this  Psalm. 


hli 


Psalm  XVI. 

TJiis  Psalm,  is  ascribed  to  David  by  St.  Peter  on  two 
occasions  (Acts  ii.  25  xiii.  35).  It  was  probably 
written  in  the  early  part  of  his  reign,  before  the  dark 
cloud  had  settled  upon  his  spirit.  It  is  prophetic  as  St. 
Peter  showed,  of  Christ's  Resurrection. 

5.  of  blood,  probably  offerings  to  false  gods  of  wine 
mingled  with  blood. 
.   their  names,  i.e.,  of  the  false  gods. 


MORNING    PRAYER. 


11 


8.  "  mt/  reins  also  i)f struct  me  in  the  nght  seasons" 
(A.  v.).  The  reins  were  considered  lo  be  the  seat  of 
emotions  (Job.  xix.  37).  Tlie  verse  implies  tluit^  the 
Psalmist  longed  after  God  in  his  nightly  meditatious. 

9.  The  Psalmist  constantly  realized  the  Divine  Pies- 
en  ce. 

10.  my  heart— my  glorij— my  flesh.  We  have  here  the 
threefold  division  of  man's  nature:  the  heart,  as  the  seat 
of  the  understanding:  the  glory,  that  is,  the  soul,  as  the 
seat  of  spiritual  instincts;  and  the  body,  or  flesh. 

11.  Ac//— Sheol,  Hades,  the  unseen  world.  God  will 
not  leave  the  soul  in  that  intermediate  state  into  which 
it  passes  at  death. 

Thine  holy  one,  i.e.,  Chr'  jt. 

Psalm  XVII. 

This  Psalm  is  one  of  five  (the  others  are  86,  90,  103, 
142)  which  are  designated  Prayers  of  David.  It  is  a 
prayer  for  deliverance  from  enemies  and  dangers  in  this 
life,  and  may  also  be  regarded  as  a  prophetic  prayer  for 
a  joyful  resurrection  through  Christ.  It  is  supposed  to 
have  been  written  when  David  was  pursued  by  Saul. 

2.  the  thing  that  is  equal;  or  uprightness;  i.e.,  let 
thine  eyes  look  upon  the  uprightness  of  liim  who  solicits 
justice. 

3.  Thou  hast  tried  me,  etc.,  i.e.,  assayed  me  as  gold  or 
silver  by  fire;  and  Avilt  not  find  any  dross  in  me,  i.e.,  any 
guilty  inirpose. 

4.  Rather  as  in  A.V.:  "Concerning  the  works  of 
men,  by  the  word  of  Thy  lips  I  have  kept  me  from  the 
paths  of  the  destroyer;"  i.e.,  As  lo  the  natural  course  of 
life,  I  have  been  guided  by  God's  Word,  and  kept  myself 
from  the  ways  of  violent  men. 

5.  Rather,  "  By  holding  fast  to  Thy  tracks  in  my  goings 


T 


12     A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


my  footsteps  have   not  been  moved."    This  is  not  a 
prayer,  but  a  stater,  jnt  of  a  fact. 
8.  Deut.  xxxii.  10. 

10.  they  are  inclosed^  etc.     Rather,  *'  they  have  closed  4 
their  fat,"  i.e.,  their  heart,  which,  from  self-indulgence> 
is  become  a  mere  feelingless  lump  of  fat. 

They  are  no  more  capable  of  kindly  emotions,  or  ex- 
clude them  altogether. 

11.  *'  Saul  and  his  men  compassed  David  and  his  men 
round  about  to  take  them"  (1  Sam.  xxiii.  26). 

turning  their  eyes,  etc.  The  figure  refers  to  the  lion 
(see  V.  12),  which  fixes  his  eye  on  the  prey  so  that  it  falls 
paralyzed  by  terror. 

12, 13.     Saul  is  referred  to  in  these  verses. 

Deliver  my  soul  from  the  ungodly  by  Thy  sword. 

14.  Rather,  "From  men  by  Thy  hand,  0  Lord." 
(Margin  A.  V.) 

hid  treasure,  i.  e. ,  food  stored  by  God*s  providence  for 
His  creatures  used  in  excess  by  worldly  and  sensual  men. 

leave  the  rest  of  their  substance.  The  Psalmist  agrees 
with  Job  (xxi.  17)  in  denying  that  there  is  retribution 
in  this  life  exactly  corresponding  to  man's  deserts. 

15.  Wlien  I  awake  from  the  sleep  of  death,  my  long 
ings  will  be  satisfied  with  Thy  likeness. 

Day  3. 

EVENING  PRAYER. 

Psalm  XVIII. 

Composed  by  David  after  the  subjugation  of  his  foreign 
enemies,  when  all  traces  of  opposition  from  Saul's  family 
had  passed  away,  and  before  the  commission  of  his  great 
sin.  It  is  David's  hymn  of  praise  for  his  deliverance 
and  prosperity,  and  while  it  is  applicable  to  his  own  case, 


•rfr  ■!•'■, 


EVENING   PRAYER. 


13 


it  is  also  ai)i)licaM.i  to  tlio  sufferings,  the  triumph,  and 
the  glory  of  his  Divine  An-iiype.  Verse  49  is  thus 
quoted  by  St.  Paul  in  llom.  xv.  9. 

This  Psalm  alco  occurs  in  2  Sam.  xxii. 

1.  my  stony  rock  and  my  defence  (i.y.,  ''fortress"  A. 
v.).  The  rock  or  cliff  comes  first,  as  the  plac(j  of  refuse: 
then  the  fortress  or  fastness,  as  a  place  strongly  fortified, 
then  the  personal  deliverer,  without  whom  escape  would 
have  been  impossible. 

my  horn  of  salvation.  This  may  be  a  symbol  of 
strength,  or  of  height  and  dignity.  The  figure  appears 
first  in  tiie  song  of  Hannah,  1  Sam.  ii. 

3,  4.  the  sorroivs  of  death  compassed  me,  or,  the  cords 
of  death  surrounded  me.  Death  is  here  represented  as 
a  hunter  who  surrounds  the  field  in  which  he  seeks  his 
prey  with  a  hunting-net. 

6.  temple,  i.e.,  tabernacle. 

7-15.  In  these  verses  the  Psalmist  appears  to  describe 
a  storm  which  he  saw,  and  in  which  he  realized  God's 
presence. 

9.  he  bowed  the  heavens.  In  the  storm  the  clouds 
descend  to  the  hill-tops. 

10.  He  rode  upon  the  cherubim,  and  did  fly,  etc.  The 
cherubim  (plural  of  cherub)  are  represented  as  bearing 
the  throne  of  God  (Ezekiel  i.  4).  The  rising  storm 
speaks  to  David  of  the  approach  of  chariot- wheels  roll- 
ing over-  the  clouds. 

11.  He  made  darkness,  etc.  The  Lord  is  represented 
as  taking  His  temporary  abode,  in  a  pavilion  as  it  were, 
amidst  thick  Liasses  of  cloud.  There  He  sits,  unseen 
but  near,  over  the  battle-field. 

12.  At  the  brightness,  etc.  Eather,  "Out  of  the 
brightness  before  Him,  there  passed  through  His  clouds 
hailstones." 


14     A    COMPANION   TO   THE    PRAYER-BOOK    PSALTER. 

Tlie  liglitning  breaks  tlirougli  tlio  clouds,  down  rusliee 
the  hail,  mingled  with  fiery  flashes. 

14.  Here  we  have  the  effect  of  the  storm,  in  a  panic 
seizing  the  enemy.  There  is  a  reference  here  to  the 
deliverance  of  Israel  from  Egypt,  when  u  strong  east 
wind  drove  back  the  waters,  and  the  host  of  the  Egyp- 
tians was  troubled  (Ex.  xiv.  21-24). 

15.  77te  sp7'ings  of  water,  etc.  Rather,  '*  The  channels 
of  the  sea  appeared"  (2  Sam.  xxii.  10;  Ex.  xiv.,  xv.). 

IG.  He  shail  take  me.  Rather,  *' He  drew  me."  This 
refers  to  Moses.  The  word  translated  "  He  drew  me" 
only  occurs  here  and  in  Ex.  ii.  10,  where  it  explains 
the  meaning  of  the  name  Moses. 

18.  They  prevented  me,  i.e..  They  came  in  front  of 
me,  in  order  to  take  and  destroy  me. 

19.  into  a  ^;/rtce  of  liberty.  Rather,  "  into  a  large 
place"  (A. v.),  i.e.,  into  open  ground  not  surrounded  by 
floods  or  nets  (v.  5.). 

23.  escheived  mine  own  wickedness.  David  realized 
his  tendency  to  sin,  and  guarded  himself  against  it. 

25.  *' With  the  merciful  Thou  (i.e.,  God)  wilt  show 
Thyself  merciful;  with  an  upright  man  Thou  wilt  show 
Thyself"  upright  (A. v.). 

26.  *'  With  the  froward  Thou  wilt  show  Thyself  fro- 
ward."  The  meaning  of  these  verses  (26  and  27)  is 
that  God  deals  with  every  man  according  to  his  disposi- 
tion. 

28.  my  candle,  or,  lamp.  The  word  is  specially  used 
of  the  golden  candlestick  in  the  tabernacle;  but  gen- 
erally, also,  as  a  symbol  of  life  and  prosperity. 

29.  "  For  by  Thee  I  have  run  through  a  troop;  and  by 
my  God  have  I  leaped  over  a  wall "  (A.V.). 

a  troop.  This  word  is  specially  used  of  light  armed 
troops  which  plunder  an  invaded  country. 


iL 


MORNING    PRAYER. 


15 


a  wall.  Tliis  may  refer  to  the  storming  of  Zion  (3 
Sam.  V.  7). 

33,  34.  David,  like  the  heroes  of  antiquity,  possessed 
the  bodily  endowments  tiiat  a  ruler  in  those  days  re- 
quired, and  ascribed  them  to  the  special  favor  of  Jehovah. 

From  Homer  downwards,  poets  liavc  spoken  of  tlie 
power  recfuired  to  bend  a  hero's  bow. 

43,  44.  David  saw  in  his  foreign  conquests  a  jiledge 
of  the  future  dominion  of  Messiah. 

45.  The  strange  children  shall  dissemble  with  me, 
i.e.,  strangers  shall  yield  to  mo  feigned  obedience,  the 
obedience  caused  by  fear. 

4(j.  be  afraid  out  of  tiieir  jJnsons,  i.e.,  out  of  their 
fortresses. 

48.  The  God  that  seeth  that  I  be  avenged,  or,  '*  who 
awardeth  retributions  to  me."  In  all  his  successes 
David  saw  retributive  justice. 

49.  Thou  shall  rid  me  from  the  wicked  man.  Rather, 
*'  Tliou  hast  dchvered  me  from  the  man  of  violence" 
(A.V.)  (probably  Saul). 

50.  51.  These  verses  refer  to  the  solemn  i)romise  made 
to  David  through  I^^'ithan  ('^  Sam.  vii.  Vl-\iS)  that  his 
line  should  bo  eatablished  over  Israel. 

This  is  the  only  passage  in  which  David  names  him- 
self. 

Day  4. 
MORNIIs^G   PRAYER. 

Psalm  XIX. 


One  of  the  proper  psalms  for  Christmas  Day.  In  this 
Psalm  the  results  of  natural  and  revealed  religion  are 
contrasted  and  yet  harmonized. 

The  heavens,  that  is,  the  natural  heavens,  declare  the 
glory  of  God,  but  not  His  will;  that  is,  known  only  by 


10      A    COMPANION   TO   THK    IMIAYER-HOOK    PSALTER. 


His  law  which  is  revealed  to  man  for  his  instruction  and 
guidance.     It  belongs  to  the  same  period  of  David's  life 

usi's.  xvrrr. 

1.  The  glory  of  God.  El,  a  word  which  denotes  God^s 
majesty  and  power,  is  used  once  anc"!  only  once  for  God. 
The  w'»rd  Jehovah  occurs  seven  times  in  the  second  part 
of  the  Psalm.  David  celebrates  the  (flor}!  of  El  the 
(lod  of  Nature,  the  laio  of  Jehovah  the  God  of  the 
Covenant. 

showeth.     Rather,  "proclaimeth." 

2.  Each  day  overflows  with  utterances  full  of  meaning 
Avhich  it  transmits  to  the  next  da^'. 

Day  and  night,  says  Bishop  Home,  are  like  two  parts 
of  a  choir,  chanting  forth  alternately  the  jnaises  of  God. 

3.  There  is  no  speech,  there  are  no  words;  their 
voice  is  not  heard;  i.e.,  the  heavens  declare  God's  glory 
with  a  silent  eloquence.     ' 

4.  Their  sound  is  gone  out.  "  Their  line  is  gone  out'* 
(A.V»).  Their  measuring  line,  or  scale,  extends  to  all 
lands. 

5.  C.  These  verses  are  prophetic  of  Christ,  who  is 
compared  to  the  sun  (Mai.  iv.  2;  Rev.  i.  IG,  x.  1), 
and  shines  forth  as  the  sun  in  the  Tabernacle  of  His 
Church;  and  who  is  also  called  the  Bridegroom  (John 
iii.  29;  Rev.  xxi.  9)  who  came  forth  from  His  heavenly 
ciiambcr  to  unite  our  nature  to  the  Divine. 

7.  The  Psalmist  having  looked  upon  God's  works,  now 
turns  to  His  Word.  "  The  law  of  the  Lord  (Jehovah)  is 
perfect"  (A.V.).  T'es^twio^iy  used  specially  of  the  Deca- 
logue (Ex.  XXV.  16). 

7,  8.  There  are  here  six  words  descriptive  of  God's  law 
and  its  operations: 

a.  The  laiu,  of  which  uie  fundamental  principle  is  in- 
struction. 


finiiifii'wn 


-s-^ 


MORNINO    PRAYER. 


17 


b.  The  tcftlunonj/,  i.e.,  warning:  God's  appeal  to  the 
conscience,  bwiring  witness  to  tiie  law. 

c.  Statutes — rather,  visiUitiona — which  secure  obedi- 
ence or  check  infringemcjits  of  tiie  law. 

d.  Co7nman(lments — rather,  precepts— wliich  are  better 
understood  us  man  advances  under  the  teacliing  of  the 
Jaw. 

e.  The  fear  of  God,  the  settled  habit  of  the  sonl  im- 
bued witli  the  law. 

/.  The  jud(jments,  the  final  awards  of  the  Giver  of  the 
Law. 

12-14.  David  applies  the  law  to  himself.  lie  prays 
that  he  may  be  cleansed  both  from  secret  faults  (sins 
hidden  from  him),  and  from  presumptuous  (i.e.,  wilful) 
sins,  himcent  from  the  great  offence,  or,  guiltless  from 
great  transgression.  This  touching  prayer  may  indicate  a 
consciousness  of  weakness  against  his  special  temptation. 

15.  my  redeemer  (Goel).  Tiie  expression  occurs  first  in 
Gen.  xlviii.  16:  "  The  Angel  which  redeemed  me  from  all 
evil."  When  applied  to  God  it  is  always  in  the  sense  of 
a  deliverer,  who  maintains  the  cause  of  His  own  people, 
or  saves  them.  Job  xix.  25;  'M  know  that  my  Ke- 
deemer  liveth." 


Psalm  XX. 

P.-alms  XX.  and  XXI.  are  closely  connecled.  This 
contains  the  supplications  of  the  people  on  behalf  of  the 
king  going  forth  to  war;  Ps.  XXI.  expresses  their  joy  in 
his  triumph.  But  in  both  Psalms  David  looks  onward 
to  Christ,  and  specially  (o  Him  as  a  Priest  offering  a 
sacrifice. 

1.  trotihle    Rather,  '^  strait." 

2.  sanctuary.  The  word  suits  the  reign  of  David, 
when  the  sanctuary  was  fixed  in  Jerusalem  but  the 
temple  was  not  built.     This  Psalm  was  probably  sung 


18     A    COMPANION   TO   THE    PRAYER  BOOK    PSALTER. 


by  priests  and  people  immediately  after  the  offering  of 
aiiontices. 

6.  wholesome streiff/fh,  i.e.,  ''saving  strength"  (A.V.). 

7.  in  chariots.  The  prohibition  aguinst  keeping  war- 
horses  (Deut.  xvii..  16)  was  observed  by  David,  whose 
army  consisted  of  foot-soldiers. 

8.  Thci/ air,  etc.  The  future  victory  is  realized  by 
faith.  Here,  as  often  in  the  Psalms,  the  anticipated 
result  is  described  as  already  come. 

Psalm  XXI. 

This  Psalm  is  even  more  clearly  Messianic  than  Ps.  XX. 
Its  first  application  is  to  David's  triumph  over  foreign 
enemies,  but  its  descri[)tions  could  only  be  fully  realized 
in  the  Messiah.  The  ancient  Jewish  rabbis  thus  inter- 
preted it,  and  the  Church  has  declared  her  judgment  in 
the  matter  by  using  it  on  Ascension  Day. 

2.  An  allusion  to  the  wishes  expressed  in  Ps.  XX.  4. 

3.  prevent.  Here  the  word  is  used  in  its  original 
sense,  "go  before,'' as  in  the  Collect:  "  Prevent  us,  0 
Lord,  in  all  our  doings,'  etc. 

Thou  shalt  set,  or,  "  settest"  (A.V.)  a  crown,  etG.  This 
was  literally  done  at  the  close  of  the  war  with  Amnion, 
when  David  took  the  king's  golden  crown  {'Z  Sam.  xii. 
150).  It  is  also  prophetic  of  Christ's  exalt;  tion:  "  Thou 
hast  crowned  Him  with  glory  and  honor"  (Ps.  VHI. 
5).     "A  crown  was  given  him''  (Rev.  vi.  2). 

9.  a  fiery  oven,  etc.  This  may  be  a  reference  to 
David's  treatment  of  the  Ammonites,  whom  he  made  to 
pass  through  the  brick-kiln  (3  Sam.  xii.  31).  The 
Ammonites  had  been  guilty  of  savage  cruelties  (1  Sam. 
xi.  2),  and  David's  retaliation  was  in  accordance  with 
the  customs  of  the  fige,  but  is  not,  of  course,  defensible 
under  the  light  of  the  Gospel. 


"^r^fwirwv'v^T^'^w^ 


.v."!«flirwwi'"^"n' ' 


EVKNINU    I'KAYKK. 


lU 


Day  4. 
EVENING   PRAYER. 

Psalm  XXII. 

A  Proper  Psalm  for  Good  Friday. 

The  Spirit  of  Clirist  wliicli  was  in  David  here  speaks 
of  the  sullcrings  of  Clirist  and  the  glory  that  should  fol- 
low. All  the  circumstances  of  the  Crncilixion  are  mi- 
nutely described  in  the  first  part,  while  the  last  verses 
depict  the  final  triumphs  of  the  Church. 

I.  St.  Matt,  xxvii.  40  and  St.  Mark  xv.  34. 
frnmmyhcaUh.    Rather,  **from  helping  me"  (A.  V.), 

or,  **froni  my  salvation." 

3.  Rather.  Thou  art  holy,  Thou  that  sittest  on  the 
praises  of  Israel."  God  is  thus  represented  as  enthroned 
in  His  sanctuary,  where  the  jjraises  of  His  worshippers 
rise  continually  before  Him. 

6.  a  worm.   "  Fear  not,  thou  worm  Jacob"  (Is.  xli.  14). 
The  word  denotes  humiliation,  but  not  personal  guilt, 
of  which  there  is  no  trace  in  this  Psalm. 
7,  8.  St.  Matt,  xxvii.  39  and  43. 

II.  There  is  none  to  help  me.  True  in  its  full  sense 
of  Christ,  and  of  Him  only  (David  had  alwavs  powerful 
helpers).  "  They  all  forsook  Ilim,  and  fled"  (St.  Matt, 
xxvi.  5G). 

13.  The  strength,  fierceness,  and  baseness  of  Christ's 
foes  are  sevc.vally  indicated  by  the  figures  of  bulls,  lions, 
and  dogs. 

Bulls,  we  are  told,  are  numerous  on  the  east  of  Jor- 
dan, and  arc  in  the  habit  of  gathering  in  a  circle  round 
any  novel  object,  and  n.ay  be  instigated  into  charging 
with  their  horns  (Tristram).  Thus  the  rabble  were 
urged  to  clamor  for  the  death  of  Christ. 


30     A    COMPANION   TO   THE   PRAYER-BOOK    PSALTER. 


13.  As  the  foes  come  nearer  the  Psalmist  sees  in 
them  roaring  lions.     Rampmg,  i.e.,  tearing, 

14-16.  These  verses  contrast  the  exhaustion  and  pow- 
erlessiiessof  the  speaker  with  the  ferocity  of  his  enemies. 
Our  Lord's  sufferings  are  exactly  detailed  by  them. 

16.  *' For  dogs  have  compassed  me.  the  assembly  of 
the  wicked  have  inclosed  me"  (A.  V.).  Dogs  represent 
the  meaner  agents  of  cruelty. 

17.  They  pierced — in  the  act  of  crucifixion. 

I  may  tell  all  my  bones.  Tell,  i.e.,  count.  *'Tell  the 
stars"  (Gen.  xv.  5).  ''Tale  of  the  bricks"  (Ex.  v.  8.). 
Every  bone  stands  out  in  terrible  relief  under  the  strain 
of  crucifixion. 

18.  They  part,  etc.  Only  applicable  to  Christ  (St.  John 
xix.  24). 

20.  from  the  sivord.  This  word,  applicable  to  David 
in  his  distress,  was  equally  so  to  our  Lord.  The  sword 
was  the  symbol  of  the  authority  by  which  He  was  con- 
demned to  death  (Rom.  xiii.  4). 

my  darling,  i.e.,  my  life  or  my  soul. 

from  the  poiver  of  the  dog,  or,  ''from  the  hand"  (A.  V., 
margin).  This  expression  points  to  the  actual  execu- 
tioners. 

21.  Thou  hast  heard  me  also  .  .  .  unicorns.  Rather, 
"  Thou  hast  heard  me,  so  as  to  deliver  me  from  the  horns 
01  the  wild  bulls." 

22.  The  strain  here  changes.  From  humiliation  and 
agony  the  speaker  passes  into  a  state  of  peace  and  tri- 
umph. The  transition  corresponds  to  that  from  ch.  liii. 
to  liv.  of  Isaiah,  where  the  Joy  of  the  sacrificed  Messiah 
is  shared  by  His  redeemed  people. 

24.  the  poor.    Rather,  **  the  afflicted  one,"  i.e.,  Christ. 

25.  My  praise  is  of  Thee.  Rather,  "  My  praise  springs 
forth  from  Thee.     Thou  art  its  source." 


M^l  .IR  HIJfl'FWWt-l'UJ'^ 


EVEXIN'G    PRAYER. 


2i 


29.  yl//  AMcA  a5  be  fat  (i.e.,  the  mighty)  upon  earth 
shall  come  juicl  seek  their  food  from  Christ. 

All  mortals  shall  kneel  before  Him. 
jVo  man  hath  quickened  or  can  keep  alive  his  own 
soul.     Christ  alone  can  do  that. 

30.  ^'A  seed  shall  serve  Him  (A.  V.);  it  sliall  be 
counted  to  the  Lord  for  a  generation;'*  i.e.,  as  belonging 
to  Him,  not  to  earthly  kings,  and  living  by  His  life. 

31.  "They  shall  come,  and  shall  declare  His  right- 
eousness unto  a  people  that  shall  be  born,  that  He  hath 
done  this"  (A.  V.). 

Our  Lord's  last  word  upon  the  cross  may  refer  directly 
to  this  passage  as  indicating  the  accomplishment  of  God's 
purpose. 


Psalm  XXHL 

In  Psalm  XXII.  Christ  appears  as  Very  Man  giving 
Himself  as  a  Sacrifice.  In  this  Psalm  David  describes 
Him  as  the  Lord  Jehovah.  Wo  see  here  that  Christ  is 
the  satisfaction  of  the  believer's  soul,  his  support  through 
the  valley  of  the  shadow  of  death,  and  his  eternal  re- 
ward. 

1.  Mij  shepherd.  "  I  am  the  good  Shepherd"  (St.  John 
X.  14-28). 

3.  He  shall  convert  my  soul,  or,  '*  He  restoreth  my 
soul,"  (A.  v.),  i.e..  He  refreshes  my  soul  by  His  Spirit. 

paths  of  righteousness,  which  are  the  paths  of  security 
and  peace.  ■         , 

for  His  name's  sake,  not  for  any  merit  of  mine. 

4.  rod  and  staff.  In  Zcch.  xi.  7  the  shepherd  has 
two  staves,  one  to  lead  the  flock,  the  other  to  defend  it. 
So  it  may  be  here. 

5.  Thou  shalt prepare  (or,  "Thou  preparest,"  A.  V.) 


'4'^      A    COMPANION    TO   THE    PIIA  YKK-BOOK    PSALTKR. 


u  table,  etc.   T^us  David  was  refreshed  by  tlie  kindness 
of  Barzillai. 

This  verse  also  points  to  the  means  of  grace  in  Christ's 
Church,  especially  the  Holy  Sacraments. 

Day  5. 
MORNING   PllAYER. 

Psalm  XXIV. 
A  Proper  Psalm  for  Ascension  Day. 

Psalm  XXIII.  concludes  with  an  expression  of  longing 
to  dwell  in  God's  House.  This  describes  those  who  are 
admitted  into  it. 

David  probably  wrote  this  and  Psalm  XV.  to  be  used 
when  the  ark  was  brought  from  the  house  oi  Obcd-edom 
and  placed  upon  Mount  Zion  (2  Sam.  vi.  1"^).  It  was 
an  event  of  great  national  importance  when  the  ark,  the 
symbol  of  tlie  Divine  Presence,  was  placed  in  the  re- 
cently conquered  citadel. 

1.  2.  The  declaration  in  these  verses  is  appropriate,  for ' 
it  shows  the  majesty  of  Jehovah,  and  His  condescension 
in  dwelling  *f  between  the  cherubim." 

2.  upon  the  seas,  or,  over  the  seas.  The  earth  is 
raised  above  the  seas  and  apparently  rests  upon  them. 

The  contrast  between  its  stability  and  the  apparent 
insecurity  of  its  foundation,  deepens  the  Psalmist's  sense 
of  the  power  of  tiie  Creator. 

prepared.     Rather,  ''established"  (A.  V.). 

3.  the  hill  of  the  Lord.  Mount  Zion,  which  is  typi- 
cal of  the  heavenly  Zion  (Heb.  xii.  22). 

4.  nor  sworn  to  deceive  his  neighbor.  Rather,  "nor 
sworn  deceitfull}'"  (A.  V.). 

Four  features  of  character  are  described:  two  ex- 
ternal— cleanness  of  hands  (i.e.,  perfect  honesty),  and 


MOKNING    PRAYER. 


23 


observance  of  oaths;  and  two  corresponding  internal  ones 
— purity  of  heart,  and  freedom  from  vain  desires. 

Only  Christ  was  thus  qualified  to  ascend  into  the  hill 
of  the  Lord.  Tiiose  who  would  partake  of  His  glory 
must  resemble  Him. 

6.  Kather,  ''This  is  the  generation  of  them  that  seek 
Him;  they  that  seek  Thy  Face  are  the  true  Jacob."  Ja- 
cob is  here  used  collectively  for  true  Israelites  according 
to  the  spirit  (Isaiah  xliv.  1-5). 

7-10.  These  verses  were  sung  by  the  Levites  as  they 
were  entering  with  the  ark  through  the  gates  of  the  cit- 
adel to  its  resting-place  on  Mount  Zion. 

This  was  a  foreshadowing  of  Christ's  triumphal  entry 
into  heaven  through  the  eternal  gates,  after  liis  victory 
over  Satan. 

Psalm  XXV. 

This  was  written  by  David,  and  probably  at  the  close 
of  his  life,  when  he  was  in  spiritual  distress.  Hence  it 
contains  a  confession  of  sin,  and  prayers  for  forgiveness. 

1.    Unto  Thee,  0  Lord,  do  I  lift  vpmij  soul. 

This  follows  naturally  after  the  appeal  in  Ps.  XXIV. 
to  the  eternal  gates  to  lift  up  their  hetids  to  receive 
Christ. 

4.  learn  me,  i.e.,  teach  me.  An  old  use  of  the  verb 
learn,  found  also  in  Ps.  LXXXV.  5  and  Ps.  CXIX.  6G. 

6.  Remember  not  the  suis  ami  offences  of  my  youth. 
Rather.  "Remember  not  the  sins  of  my  youth,  nor  mv 
transgressions."  Two  kinds  of  sins  are  indicated  here: 
(1)  sins  of  youthful  passion  and  Aveakness;  (2)  wilful 
sins  which  belong  to  maturer  acre. 

7.  Therefore  ivill  tie  teach  sinner.i  in  the  way.  Not 
the  ungodly  .vho  rebel  against  Him,  but  those  who  err 
from  natural  infirmity. 


24     A   COMPANION  TO  THE   ?r.\YER-BOOK   PSALTER. 


i    ; 


9.  testimonies.     Laws  which  testify  His  will. 

10.  For  Thy  name's  sake.  All  appeals  for  mercy  must 
rest  upon  faith  in  the  attributes  involved  in  the  name 
Jehovah. 

12.  His  soul  shaV  divell  at  ease^  i.e.,  the  man  himself 
shall  abide  in  spiritual  and  temporal  prosperity. 

14.   The  secret,  i.e.,  personal  intercourse. 

20.  Rather,  **  Let  integrity  and  uprightness  preserve 
me"  (A. v.). 

Psalm  XX VL 

Taken  in  connection  with  the  confession  of  sin,  the 
prayer  for  pardon,  and  the  profession  of  faith  which  are 
contained  in  Ps.  XXV.,  the  declarations  of  this  Psalm  are 
seen  to  be,  not  an  assertion  of  human  merit,  but  an 
acknowledgment  of  Divine  mercy. 

1.  innocently.     Rather,  *'in  sincerity." 

2.  veins.     See  note  on  Ps.  XVI.  8. 

4.  dwelt  with  vain  persons,  or,  consorted  with  men  of 
vanity. 

6.  The  priests  were  commanded  to  wash  their  hands 
before  they  approached  the  altar  (Ex.  xxx.  17,  21). 

Israel  was  a  kingdom  of  priests  (Ex.  xix.  6). 

David  regards  himself  as  a  priest  in  the  same  sense. 

8.  the  habitation  of  Thy  house,  i.e.,  the  tabernacle. 
the  place  where  thine  hotior  dwelleth,  i.e.,  the  mercy-seat. 

9.  Rather,  **  Gather  me  not  up  (or,  .Number  me  not) 
with  sinners." 

10.  full  Of  gifts,  i.e.,  **  bribes"  (A.V.). 

11.  innocently,  i.e.,  sincerely.     This  refers  to  y.  1. 

12.  my  foot  standeth  right.  Rather,  on  level  ground, 
where  one  can  advance  without  danger  of  falling. 

David  here  speaks  of  the  security  which  ho  enjoys  as 
a  faithful  servant  of  God. 


EVENING    PUAYER. 


25 


(ji  the  congregation.  David  ever  acknowledges  the 
duty  of  praising  God  before  the  people  for  His  mercy 
and  protection. 

Day  5. 
EVENING  PRAYER. 

Psalm  XXVII. 

This  Psalm  of  David  expresses  his  confidence  in  God, 
tlioiigh  he  is  still  in  great  danger  from  his  enemies. 
He  prays  for  deliverance,  and  that  he  may  pass  the  rest 
of  his  life  near  the  sanctuary,  and  there  offer  sacrifices 
of  thanksgiving. 

2.  to  eat  up  my  flesh.  David  here  compares  his  ene- 
mies to  beasts  of  prey.     (See  Ps.  XXII.  12,  etc.) 

3  Though  a  host,  etc.  The  words  of  a  warrior  ex- 
pecting an  attack.  Perhaps  David  was  now  in  the  land 
of  Gilead,  awaiting  the  onset  of  Absalom's  army. 

4-G.  The  Psalmist  is  in  exile,  but  he  has  a  sure  hope 
of  restoration  to  the  sanctuary,  and  of  permanently 
abiding  tliere. 

4.  require,  i.e.,  ask  earnestly  for.  (Lat.  requirere,  to 
ask).  The  word  has  now  a  more  peremptory  force  than 
it  had.  So  in  Ps.  XXXVIII.  16:  "I  have  required  that 
they,  even  mine  enemies,  should  not  triumph  over  me." 

temple,  or,  palace.     The  tabernacle  is  meant,  as  in  v.  5. 

7-14.  The  tone  of  the  Psalm  is  changed.  It  is 
jubilant  so  .ong  as  the  Psalmist  thinks  of  God's  grace 
and  promises;  now  he  reverts  to  his  own  condition,  and 
utters  earnest  prayers. 

9.  The  invitation  which  my  heart  heard  was,  "  Seek 
ye  my  face;"  and  it  answered,  **  Thy  face.  Lord,  will  I 
seek." 

12.    When  my  father,  etc.     This  does  not  imply  that 


2o     A    COMPANION    TO    THE    PltAYKR-BOOK    PSALTER. 


I     ;1 


tlie  Psalmist  had  actually  been  forsaken,  but  it  expresses 
the  thought  that  the  strongest  human  love,  that  of  a 
parent  for  a  child,  is  incomparably  weaker  than  the  love 
of  God  for  man  (Isaiah  xlix.  15). 

14.  fahe  witnesses.  David's  exile  was  caused  in  a 
great  measure  by  the  calumnies  of  Absalom's  supporters, 

\b.  land  of  the  living,  here  means  the  land  in- 
habited by  those  who  lived  in  the  fear  of  God. 


\  ' 


1 


Psalm  XXVllI. 

A  continuation  of  Ps.  XXVII.  After  again  praying 
against  his  enemies,  David  blesses  God  in  the  assurance 
of  his  future  triumph,  and  intercedes  for  his  people. 

J.  to  the  pit,  i.e.,  to  Sheol,  or  Hades,  the  abode  of 
the  departed. 

2.  w/ien  I  hold  up  wy  hands.  Prayer  was  offered  by 
the  Israelites,  as  it  is  still  by  most  Eastern  people,  with 
liands  uplifted  and  outspread  as  if  to  receive  God's 
gifts. 

towards. — It  was  the  custom  to  turn  towards  the  sanc- 
tuary, wherever  the  worshipper  might  be  (Dan.  vi.  10). 

tlie  mercy -seat  of  Thy  holy  temple,  or,  '•  the  oracle  of 
Thy  sanctuary"  (A.V.,  margin). 

5.  rt//£?r,  i.e., according  to.  iSo  in  the  Litany:  "'after 
our  sins." 

9.  wholesome  defence,  or,  ''saving  strength"  (A.V.). 
Literally,  the  stronghold  of  salvation  of  His  anointed. 

his  anointed,  i.e.,  his  anointed  King  David. 

10.  feed  them,  or,  •'  tend  them."  God  is  here  repre- 
sented as  the  Shepherd  of  Israel. 

set  them  up,  or,  "  lift  them  up"  (A.V.);  i.e..  bear 
them  as  a  shepherd  bears  the  lambs  in  his  arms. 


I 


•■nifMi^iMi.  iiii«iiiw^^i»»i^)^nf»pT^ 


EVENING    PRAYER. 


87 


Psalm  XXIX. 

This  Psalm  is  supposed  to  have  been  suggested  by  a 
violent  thunder-storm,  and  to  describe  it  us  it  swept 
from  the  mountain-ridges  of  Lebanon  and  Hermon  (or 
Sirion),  in  the  north  of  Palestine,  across  the  country  to 
the  wilderness  of  Kadesh,  in  the  south.  Hermon  can 
be  seen  almost  through  the  whole  extent  of  Palestine. 

To  the  ear  of  the  Psalmist  the  thunder  is  the  voice  of 
God. 

1.  Rather  as  in  A.V.  and  margin:  *•' Give  unto  the 
Lord,  0  ye  sons  of  the  mighty,  give  unto  the  Lord 
glory  and  strength.'- 

The  words  "young  rams"  are  not  in  the  Hebrew,  and 
crept  into  the  Septuagint  and  Vulgate  by  a  mistake  of 
transcribers. 

2.  **  worship  the  Lord  with  holy  worship."  Rather, 
*' worship  the  Lord  in  the  beauty  of  holiness"  (A.V. ). 
(Ps.  XCVL  9.) 

As  the  priests  and  Levites  attired  themselves  in  suit- 
able vestments  for  the  service  of  the  sanctuary,  so  the 
angels,  the  sons  of  the  mighty,  are  exhorted  to  make 
similar  preparation. 

3.  *'  The  voice  of  the  Lord  is  upon  the  waters"  (A.V.). 
The  thunder  first  mutters  upon  the  waters,  i.e.,  above 
the  waters  of  the  clouds. 

6.  "Them"  refers  to  the  mountains,  Libanus  and 
Sirion,  which  appear  to  skip,  i.e.,  to  sway  to  and  fro,  by 
the  agitation  of  the  forests  with  which  they  are  covered. 

young  unicorn,  i.e.,  young  bull  or  buffalo  (Ps.  XXU. 
31.). 

7.  The  lightning,  implied  in  its  effects  in  v.  5,  is  now 
seen  in  flashes  of  divided  (forked)  flame. 

Cades,  i.e.,Kadesh,  in  the  south  of  Palestine,  Avhence 


T 


28     A   COMPANION   TO   THE    PRAYER-BOOK    PSALTER. 

messengers  were  sent  by  Moses  to  spy  out  the  land 
(Numbers  xiii.  14). 

8.  The  hinds  through  terror  bring  forth  their  young 
before  the  time. 

discovereth  the  thick  bushes.  Rather,  uncovereth 
them  by  stripping  them  of  their  foliage. 

8.  in  His  temple,  etc.  Rather,  **  everywhere  in  His 
temple  (of  heaven  and  earth)  there  is  a  voice  crying, 
Glory." 

9.  27ie  Lord  sitteth,  etc.  Jehovah  sits  over  the  flood, 
ruling  and  directing  it.  _A  vast  deluge  of  rain  is  indi- 
cated by  the  word  translated  11  jod,  and  it  is  supposed  by 
some  that  the  Psalmist's  thoughts  were  led  by  the  storm 
which  is  hero  described,  back  to  the  great  Deluge. 

10.  This  suggests  a  topic  of  consolation.  Jehovah 
who  rules  the  terrible  storm  will  impart  His  strength  to 
His  people,  and  bless  them  with  inward  peace,  in  spite 
of  all  outward  convulsions. 

Day  6. 

MORNING  PRAYER. 

Psalm  XXX. 

This  Psalm  expresses  David's  thankfulness  for  deliver- 
ance from,  danger  of  death  through  sickness.  In  his 
prosperity  he  had  been  guilty  of  presumption  (v.  6),  but 
his  bodily  and  mental  sufferings  made  him  turn  to  God. 
He  celebrated  his  recovery  by  special  thanksgiving.  This 
Psalm  is  entitled  (A.  V.)  "A  Psalm  and  Song  at  the 
dedication  of  the  house  of  David,"  i.e.^  most  probably  of 
David's  own  house  of  cedars  on  Mount  Sion  (2  Sam.  vii. 
1,  2).  It  is  used  in  the  Jewish  ritual  on  the  Encasnia,  or 
Feast  of  the  Dedication  (St.  John  x.  22). 

1.  When  David  sat  in  his  house  the  Lord  had  given 
him  rest  round  about  from  all  his  enemies  (2  Sam.  vii.  1). 


.  > 


'wf'f^ir"  -■■'■' 


MORNING    PRAYER. 


29 


4.  for  a  rememhrarice.  Rather,  **at  the  remembrance 
of  his  lioliness"  (A.  V.). 

5.  His  wrath  endureth  but  a  moment  against  the  man 
of  prayer,  but  his  })leasure  or  favor  is  life-long. 

joy.   Literally, "  a  shout  of  joy  cometh  in  the  morning. " 

6.  Thou,  Lord,  of  Thy  goodness,  idic.  Literally,  **  Lord, 
by  Tiiy  favor  Thou  hadst  established  strength  for  my 
mountain,"  i.e..  Mount  Sion.  David  had  taken  the 
stronghold  of  Mount  Sion,  and  seemed  firmly  established 
there,  and  then  God  saw  fit  to  remind  him  of  his  weak- 
ness and  dependence  by  sicknei 

0.  my  blood.  The  expression  is  equivalent  to  death  by 
a  sudden  blow  or  sickness. 

the  pit.  Hades,  or,  the  Psalmist  may  here  mean,  the 
grave,  referring  only  to  his  body. 

10.  the  dust,  i.e.,  the  body  in  a  state  of  dissolution. 

12.  Thou  hast  turned  my  heaviness  into  joy.  Rather, 
**Thou  hast  turned  for  me  my  mourning  into  danc- 
ing" (A.  v.).  This  must  refer  to  an  occasion  of  pub- 
lic thanksgiving  (Ex.  xv.  20;  2  Sam.  vi.  14-16;  Ps. 
CXLIX.  3). 

12,13.  Rather  us  in  A.  V.  and  margin:  "girded  me 
with  gladness;  to  the  end  that  my  toiigue  (or,  my  soul) 
may  sing  praise  to  Thee  and  not  be  silent." 

Psalm  XXXL 


This  Psalm  of  David  probably  belongs  to  the  period 
of  his  flight  from  Absalom".  It  is  pervaded  by  a  tone  of 
depression,  on  account  of  the  devices  against  the  life  of 
the  writer  (vv.  5,  15,  17),  the  slander  to  which  he  was 
exposed  (v.  20),  the  alienation  of  his  friends  and  neigh- 
bors (v.  13),  his  mental  and  bodily  affliction  (vv.  10,  11), 
and  his  deep  consciousness  of  sin  (v.  12).     It  concludes, 


30     A    COMPANION    TO   Till:    I'KA  YKU-BOOK    PrtALTEK. 


however,  with  an  assertion  of  his  belief  in  his  deliverance 
and  restoration. 

2.  strong  rock  and  house  of  defence,  or,  rock  of  strong- 
liold,  and  house  strongly  fortified  (Ph.  XVIII.  2). 

5.  the  net.  Probably  the  devices  of  Ahithophel  are  re- 
ferred to. 

i).  Info  Thf/  Itnnds  I  commend  my  spirit.  Words 
adopted  by  our  Blessed  Lord  upon  the  cross  (St.  Luke 
xxiii.  40). 

7.  that  hold  of  superstitions  vanities.  **  that  rcgai  tl 
lying  vanities'  (A.  V.). 

The  term  is  properly  applicable  to  idols  (Dent,  xxxii. 
21),  but  it  includes  witchcruft,  divination,  and  other  su- 
perstitions. 

9.  (( larf/e  roo?n,  i.e.,  large  space  (not  chamber)  where 
the  foot  may  move  freely.  The  word  room  is  thus  used 
in  the  New  Testament:  "the  uppermost  rooms"  (St. 
Matt,  xxiii.);  **  the  chief  rooms"  (St.  Luke  xiv.  7), 
i.e.,  the  places  of  greater  dignity. 

13.  convened  themselves,  i.e.,  "lied"  (A.  V.). 

14.  clean  forgotten,  i.e.,  utterly  forgotten.  So  in  Ps. 
LXXVII.  8:  "Is  His  mercy  clean  gone  for  ever?" 

21.  laid  np,  or,  stored  up,  before  the  sons  of  men,  i.e., 
in  the  presence  of  men. 

22.  hide  them  .  .  bg  Thine  own  presence.  God's  coun- 
tenance shining  on  the  just  not  only  protects  them,  but 
hides  them  as  the  pillar  of  fire  hid  and  protected  the 
Israelites  from  t!ie  pursuing  Egyptians  (Exodus  xiv.  20). 

24.  Rather,  "  For  I  .said  in  my  haste,  I  am  cut  off  from 
before  thine  eyes"  (A.  V.). 
27.  establish,  i.e.,  strengthen. 


EVENIXtJ    FRAY  Kit.  31 

Day  6. 
EVEXIXG  PPtAYER. 

Psalm  XXXI I. 

In  Ps.  XXXI.  Diivid  speaks  cljielly  of  outward  calami- 
ties, here  he  iI.vlUs  entirely  on  spiritual  aiHictions. 
Tin's  Psalni  was  conii)osc(l  by  liini  after  liis  repentance, 
and  wlieu  lie  had  realized  tlie  blessing  of  forgiveness.  It 
is  one  of  the  seven  penitential  Psalms,  and  is  a})i)ointed 
by  the  Cliurch  for  Ash  Wednesday.  Ps.  LI.  was  written 
about  the  same  time,  but  probably  earlier. 

The  German  critic  Ewald  says  of  this  Psalm:  *'  Hardly 
could  the  inner  misery  of  a  lacerated  heart,  together  with 
the  higher  happiness  of  one  again  reconciled  and  healed, 
be  described  with  more  im[)ressiveness  and  power  than 
here.  The  harder  the  struggle  in  liis  heart,  so  much 
the  more  glorious  is  the  victory,  so  much  the  more  lim- 
pid and  joyous  is  the  stream  of  the  earnest  word." 

1,  2.  David  uses  three  words  (see  A.  V.)  to  describe 
his  guilt:  tran>^gression,  as  an  offence  against  God;  ini- 
quity, as  an  internal  perversity;  sin,  as  a  defilement. 

The  transgression  is  as  a  heavy  load  which  is  taken 
away,  for  that  is  tlie  meaning  of  the  word  wliich  is  trans- 
lated forgiven;  the  sin  or  defilement  is  covered;  and  the 
iniquity  which  is  inherent  in  a  sinner  is  not  imputed. 

St.  Paul,  quoting  these  words  (Rom.  iv.  7),  says  that 
God's  pardon  is  of  Ilis  free  grace,  granted  to  faith  and 
repcTitance.  There  must  be  no  guile,  i.e.,  no  attempt  to 
dir.guise  or  {ustifv  the  sin. 

3.  while  I  held  my  tongue,  i.e.,  during  the  year  in  which 
he  had  cherished  and  concealed  his  sin  (2  Sam.  xii.  1-5). 

m'tj  bones,  etc.  The  interval  had  not  passed  without 
struggles  of  conscience,  accompanied,  it  would  seem,  by 
severe  sickness. 


32     A   COMPANION   TO   THE    PRAYEU-BOOK    PSALTER. 

5,  6.  The  transition  is  complete.  Full  confession  is 
made,  and  is  follo'ved  by  full  forgiveness.  Thus  Na- 
than after  David's  confession  declares:  **The  Lord  hath 
put  away  tliy  sin;  thou  shalt  not  die." 

7.  at  a  time  when  thou  mayest  he  found.  Rather,  in 
a  time  of  finding,  or  visitation  (A.  V.,  margin),  i.e., 
when  sin  finds  the  man  out  (Numbers  xxxii.,  23;  Ps. 
XVII.  3).    . 

^^  surely  in  the  great  water-floods  the  water  shall  not 
eome  nigh  him."  Great  water-floods,  i.e.,  overwhelm- 
ing calamities.  This  figure  was  especially  forcible  in  a 
land  like  Palestine,  which  was  subject  to  sudden  inun- 
dations. 

9,  10.  inform,  i.e.,  instruct.  **  I  will  guide  thee  with 
mine  eye"  is  God's  promise,  and  suggests  to  man  his  cor- 
responding duty,  that  his  eye  should  be  fixed  on  God 
(Ps.  XXV.  14),  so  that  he  should  be  ready  to  act  on  the 
least  intimation  of  the  Divine  Will,  and  not  be  like  n 
brute  beast,  a  horse  or  mule,  which  must  be  governed 
v,'ith  bit  and  bridle. 

lest  they  fall  upon  thee.  Rather,  "  or  they  will  not 
come  near  thee"  (to  obey  thee). 

11.  Great  plagues  (literally,  scourges)  inflicted  upon 
the  wicked,  either  in  mercy  to  compel  them  to  come 
to  God,  or  in  punishment  for  obstinacy. 


PSALM  XXXIII. 

This  Psalm  is  Tiot  ascribed  to  any  author,  but  it  was 
probably  written  by  David  as  a  continuation  of  Ps. 
XXXII.  which  ends  in  a  strain  of  praise  and  thanks- 
giving. 

3.  a  new  song,  i.e.,  either  used  for  the  first  time,  or 
fresh  from  the  Psalmist's  heart. 


.  -i^-.   -"  'y"!;^! 


EVENING    PIUYER. 


88 


lustily,  i.e.,  taking  pleasure  in  it. 

4.  his  works  are  faithful,  or,  "done  in  truth"  (A.  V.). 

6.  all  the  hosts  of  them,  i.e.,  all  the  multitude  of 
them,  sun,  moon,  and  stars.  This  verse  asserts  a  truth 
of  practical  importance  wlien  tlie  Psalm  was  written, 
viz.,  that  the  objects  of  the  most' attractive  idolatry  are 
the  creatures  of  God. 

8.  all  the  earth.  Jehovah  is  not  a  mere  local  deity 
like  the  gods  of  the  heathen. 

10.  devices;  counsels.  Same  word  differently  ren- 
dered— purposes. 

15.  There  is  no  king,  etc.  Rather,  "  The  king  is  not 
saved  "(A,  v.). 


Psalm  XXXIV. 

*•  A  Psalm  of  Ddvid,  wlicn  he  changed  his  behavior  be- 
fore Abimelech;  who  drove  him  away,  and  he  departed" 
(A.V.) 

Achish  is  the  name  given  to  the  king  of  Gath  in  the 
history  (1  Sam.  xxi.  15).  Abimelech  was  his  dynastic 
or  official  name. 

David's  circumstances  at  this  time  gave  him  distress 
and  anxiety,  but  he  was  free  from  the  consciousness  of 
deep  guilt. 

6.  Rather,  "  This  poor  man  cried,  and  the  Lord  heard 
him,  and  saved  him."  David  means  himself;  and  the 
words  also  apply  to  Christ,  who  for  our  sakes  became 
poor. 

7.  The  angel.  Our  thoughts  are  directed  to  the  An- 
gel of  the  Covenant,  the  captain  of  Jehovah's  host 
(Josh.  V.  14)  who,  with  his  holy  ones,  protects  his  peo- 
ple. 

tarrieth  round  about,  or,  "encampeth"  (A.V.),  refers 


34      A    COMPANION    TO   THK    PRAYER-BOOK    PSALTER. 


1     t 


1 1 


il 


probiibly  to  M:i!iamiim  (two  camps),  where  the  ungels  of 
God  met  Jacob  (Gen.  xxxii.,  1-2). 

10.  lions  (young  lions),  types  of  the  cruel  and  strong. 

12.  Indcfh,  i.e.,  ''desireth"  (A.V.). 

To  lust  formerly  meant  to  wish  for  anything  pleasura- 
ble, whether  it  was  innocent  or  sinful,  and  was  not  used 
exclusively  in  a  bad  sense  as  it  is  now. 

14.  Eschew,  depart  from. 

16.  to  root  out  i-he  remembrance.  A  strong  dread  of 
leaving  no  posterity  and  of  becoming  utterly  forgotten 
seems  to  be  characteristic  of  Hebrews  and  Arabians. 
(Job  xviii.  17,  xxxi.  51;  Ps.  XXI.  10). 

20.  He  keepeih  all  Ids  bones,  etc.  This  probably  re- 
fers to  the  paschal  lamb,  not  a  bone  of  which  was  bro- 
ken (Ex.  xii.  46),  and  which  reiu'csented  acceptance 
with  God;  and  so  we  may  also  regard  it  as  prophetic  of 
our  Lord  upon  the  Cross  (St.  John  xix.  33-36). 

21.  shall  be  desolate,  father,  "shall be  punished,  or 
condemned. 

22.  shall  not  be  desolate.  Rather,  *''  shall  not  be  con- 
demned." 

Day  7. 

MORXING   PRAYER. 

Psalm  XXXY. 

A  Psalm  written  by  David  when  he  was  pursued  by 
Saul. 

1.  Plead  thou  mj/  cause,  etc.  David  is  wrongfully 
accused,  and  prays  to  God  to  be  his  advocate;  but  as  the 
cause  is  carried  on,  not  in  a  court  of  justice,  but  on  the 
battle-field,  the  advocate  must  also  be  a  champion,  and 
the  images  of  warfare  are  therefore  introduced. 

5,  6.  Only  here  and  in  Ps.  XXXIV.  is  the  Angel  of 
the  Lord  expressly  named  in  the  Psalms. 


MORNIXG    PRAYER. 


85 


)f 


persecute,  i.e.,  pursue  (Lat.  persoquor;  Fr.  poursui- 
vre).  The  two  words  are  thus  from  the  same  root,  and 
meant  originally  the  same,  i.e.,  to  follow  or  chase. 

alippcnj.  The  tracks  in  the  limestone  hills  of  Pales- 
tine are  often  worn  as  smooth  as  marble  (Dr.  Kay). 

10.  All  wji  bones  shall  say.  The  bones  are  regarded 
as  the  seat  of  the  most  aente  sensations  (Ps.  VI.  2). 

11.  False  u'ihiesses,  etc.,  or,  malignant  witnesses. 
This  is  not  only  true  of  David's  own  history,  but  is 

also  plainly  proi)lietie  of  the  treatment  our  Lord  experi- 
enced (St.  Matt.  xxvi.  00,  Gl). 

12.  to  the  great  discomfort  of  my  soul.  Rather,  *' to 
the  bereavement  of  my  soul."  Thus  David  was  alone  in 
his  flight  without  a  helper  or  advocate,  separated  from 
his  wife,  his  friend  Jonathan,  and  his  parents. 

13.  Nevertheless  when  they  were  side,  etc.  This  may 
refer  especially  to  David's  sympathy  for  Saul  when  suf- 
fering under  a  terrible  attiiction  (1  Sam.  xvi.  14). 

my  prayer  shall  turn,  etc.  Intercessory  jn-ayer  is 
never  lost.  If  those  for  whom  it  is  offered  are  not  in 
a  fit  state  to  receive  benefit  from  it,  it  yet  draws  the 
offerer  nearer  to  God,  and  thus  conies  back,  as  it  were, 
to  bless  him  (St.  Matt.  x.  13). 

15.  the  very  abjects,  i.e.,  the  most  worthless  of  men. 
(Lat.  abjectus,  thrown  aside). 

making  mouths  at  me.  Rather,  "they  did  tear  me" 
(with  the  tongue). 

16.  Rather,  '*With  hypocritical  mockers  in  feasts, 
they  gnashed  upon  mo  with  their  teeth." 

Here  is  described  a  class  of  ])arasites  who  made  jests 
for  a  share  of  their  patron's  dainties.  David  had  been 
the  object  of  their  gibes. 

17.  my  Lirling  from  the  lions,  i.e.,  my  life  or  my  soul 
from  violent  men  (Ps.  XXIL,  20). 


hi; 


3G     A   COMPANION  TO  THE   PRAYER-BOOK    PSALTEU. 


nil!  I 


19.  ungodly,  used  for  ungodlily,  i.e.,  wrongfully. 
tomk  With  their  eyes.     A  gesture  of  mockery  by  his 

enemies,  made  to  one  another. 

20.  they  imagine  deceitful  ivords.     liather,  **they  de- 
vise deceitful  matters"  (A.  V.). 

Ilj  21.  They  gaped  .  .  .  and  said,  i.e.,  -  They  said  with 

scornful  laughter."    (Compare  St.  Mark  xv.  29.) 

Psalm  XXXVI. 

Written  by  David  towards  the  close  of  his  life. 

The  Psalmist  describes  the  working  of  the  wicked 
man's  heart,  dwells  on  the  mercy  of  God  and  the  bless- 
edness of  His  people,  and  looks  forward  to  the  downfall 
of  the  ungodly. 

1.  Rather,  -The  transgression  of  the  wicked  saith 
within  my  heart,  there  is  no  fear  of  God  before  his  eyes" 
(A.  v.).  The  sin  of  the  wicked  man  is  personified,  and 
the  Psalmist  hears  in  his  heart  the  echo  of  the  sugges- 
tions it  makes. 

4  He  imagineth  mischief.  -  He  devisetli  mischief  " 
(A.  v.),  or  iniquity. 

5.  Thy  mercy,  0  Lord,  etc.  The  Psalmist  now  ad- 
dresses God,  whose  attributes  are  seen  all  the  more  dis- 
tinctly from  their  contrast  to  the  workings  of  evil. 

6.  Thy  righteousness  standethlike  the  stony  mountains 
(or,  mountains  of  God),  i.e.,  deeply  rooted  and  towering 
above  the  earth. 

like  the  great  deep,  i.e.,  unfathomable. 

7^  Rather,  -  0  Lord,  Thou  preservest  man  and  beast"    ' 
(A.  v.). 

8.  Thy  house,  i.e.,  the  sanctuary. 
^.  the  well  of  life,  i.e.,  the  fountain  or  the  source  of 
all  life,  natural  and  spiritual. 


■i 

i  li 
\  it 


11 


jiniijBiiiii.(mwijj iji^'.nTT''-'^"'      '"*  «».4"^"'i«i»  II pputm^iin^ iipn,!!. 


KVENING    PRAYER. 


87 


IS 


1 


in  Thy  light  shall  tve  see  light..  The  true  light  can  only 
be  discovered  by  those  who  live  in  it.  The  believing  soul 
lives  in  light  which  at  once  quickens  and  satisfies  the 
spiritual  faculty. 

12.  There  are  they  fallen.  The  Psalmist  sees  in  jiro- 
phetic  vision  the  very  place  of  the  overtlirow,  and  speal\S 
of  it  by  anticipation  as  an  accomplished  fact. 

Day  7. 

EVENINCx  PRAYER. 

Psalm  XXXVII. 

This  also  belongs  to  the  close  of  David's  life.  Its 
object  is  to  convey  a  warning  against  the  temptation  to 
repine  at  the  success  of  the  ungodly.  With  this  view  it 
enforces  the  truth  that  there  will  be  complete  retribution 
both  to  the  righteous  and  to  the  wicked. 

I.  Fret  not  thyself,  etc. ;  i.e.,  do  not  work  thyself  into 
heat;  look  coolly  into  the  facts ;  otherwise  heat  may 
pass  into  envy  (Pro v.  xxiv.  19).  The  teaching  of  this 
Psalm  is  the  same  as  that  of  Job  xxvi.  and  xxvii. 

3.  diuell  in  the  land,  or,  ''so  shalt  thou  dwell  in  the 
land"  (A. v.).  The  words  are  both  an  exhortation  and  a 
promise.  Dent,  xxxiii.  28:  "Israel  then  shall  dwell  in 
safety  alone." 

II.  But  the  meeh-sjnrited  shall  possess  the  earth. 
Adopted  by  our  Lord  in  the  third  Beatitude:  "  Blessed 
are  the  meek"  (St.  Matt.  v.  5). 

multitude,  or,  "abundance"  (A.V.). 

12.  seeketh  counsel,  or,  "plotteth." 

13.  The  Lord  shall  laugh  at  him,  for  the  Lord  seeth 
that  his  day  (i.e.,  the  day  of  the  wicked)  is  coming.  The 
day  in  which  a  man  is  shown  as  he  is,  and  receives  the 
due  reward  of  his  deeds,  is  in  a  true  sense  his  own  day. 


-.y^-^- 


38     A    COMPANION    TO   THE    PKAYEli-BOOK    FsjALTEU. 


i 


14.  conversation.  This  word  formerly  meant  (as 
hero)  "  manner  of  life,"  *'  conduct."  **  Be  ye  holy  in  all 
manner  of  conversation"  (1  J'et.  i.  15). 

"^0.  the  oicmics  of  the  Lord  shall  consume  as  the  fat 
of  lambs.  The  fat  of  lambs  was  wholly  consumed  npon 
the  alLar  in  the  daily  sacrilice. 

Tint  the  word  translated  lambs  also  means  fields,  and 
tlie  passage  probably  means,  the  enemies  of  tlie  Lord 
shall  perish  as  the  preclousness  (i.e.,  tiie  llowers)  of  the 
field.  This  image  i're(iuently  occurs  (Matt.  vi.  30;  St. 
.lames  i.  U). 

iil.  "'tlie  rif/hteous  sheiccth  mcrri/,  and  rjivcth'"  (A.V.). 
This  brings  out  the  contrast  more  distinctly  between  the 
righteous  and  the  wicked. 

23.  maketh  his  Wuy  acccjytahle  to  himself,  i.e.,  God 
approves  a  good  nnin's  wa\'. 

25.  yet  saw  I  never  the  righteous  forsaken,  etc. 
Temporal  blessing  was  specially  attached  to  obedience 
nnder  the  law,  but  the  words  express  a  general  truth  for 
all  time.  Wordsworth,  however,  renders  the  latter  part 
of  the  verse  thus:  *'  nor  his  seed  begging  bread  forsaken," 
i.e.,  nor  have  I  seen  a  good  man's  seed  forsaken  by  God, 
though  they  may  be  reduced  to  beg  their  bread  as  Laz- 
arus did. 

2G.  Tlie  good  man  is  never  reduced  to  such  straits  as 
to  bo  unable  to  help  others.  The  deep  poverty  of  tiie 
churciies  of  Macedonia  did  not  prevent  them  from  being 
liberal  (3  Cor.    viii.  2). 

31.  is  exercised  in  wisdom,  or,  ''s])eaketh  wisdom" 
(A.V.). 

3G.  like  a  green  baif  tree.  Rather,  like  an  indigenous 
tree  flourishimj;  in  its  native  soil.  There  is  a  contrast 
between  the  godly  man,  described  in  the  first  Psalm  as 
'Mike  a  tree  planted  by  the  water-side  that  would  bring 


MORNING    PUAVKK. 


89 


forth  his  fniit  in  duo  season,"  and  the  ungodly  n.iui  wlio 
is  licre  portrayed.  Tiio  Psalmist  may  have  had  the 
oleander  in  his  mind.  This  is  a  wild  shrub,  useless  to 
man,  with  bright  flowers  but  no  fruit,  and  with  poison- 
ous leaves. 

Bay  8. 

MOHXIXG  PRAYER. 
Psalm  XXX  VIII. 

One  of  the  seven  penitential  Psalms,  and  a  Pro})er 
Psalm  for  Ash  Wednesday.  The  group  of  Psalms  (38, 
39,  40,  41)  which  concludes  the  First  Book  of  the 
Psalter  was  probably  written  by  David  just  before  the 
revolt  of  Absalom,  and  is  of  a  mournful  and  penitential 
character  throughout. 

David  at  this  time  was  prostrated  by  disease,  so  that 
he  could  not  effectually  oppose  the  machinations  of 
Absalom's  supporters.  His  conscience  had  been  thor- 
oughly awakened  some  time  before  to  the  sins  of  which 
he  had  been  guilty  in  the  matter  of  Bathsheba  and 
Uriah,  and  he  was  now  experiencing  the  results  of  his 
evil  conduct  in  the  disorders  and  crimes  of  liis  family, 
the  estrangement  of  his  friends,  and  the  malicious  tri- 
umjih  of  his  foes. 

Yet  in  all  this  bodily  and  spiritual  distress  the  penitent 
had  a  sense  of  communion  with  God. 

This  Psalm  is  entitled  **to  bring  to  remembrance" 
(A.  v.),  and  might  serve  thedouble  purpose  of  reminding  " 
the  penitent  of  his  sins  and  of  invoking  God's  remem- 
brance of  His  promises  of  mercy.  It  was  thus  like  the 
offering  of  the  Minchah,  or  memorial,  in  the  Leviticallaw 
(Lev.  ii.  2).     Psalm  LXX.  bears  the  same  title. 

2.  The  arrows  of  God's  wrath  fell  as  from  a  great 
height,  and  then  God's  hand  itself  fell  upon  him. 


i 


1 


If 


40     A   COMPANION   TO   THE    FRAYER-BOOK    PSALTER. 

4.  over  my  head,  i.e.,  overwhelming  him  like  u  flootl. 

9.  groaning,  or,  sigiiing. 

10.  pauteth,  i.e.,  palpitates  violently,  as  in  severe 
attacks  of  fever. 

the  sight  of  mine  eyes  has  gone.  Job  also  notes  the 
failure  of  sight  as  a  most  distressing  result  of  liis  terrible 
disease  (Job  xvii.  7). 

11.  trouble.  Rather,  stroke,  i.e.,  a  blow  inflicted  in 
wrath. 

12-U.  David's  sickness,  which  prevented  hnn  from 
performing  his  duties,  gave  his  enemies  an  opi)ortunity 
to  plot  and  act  against  him. 

as  07ie  that  is  dumb.  Words  that  point  to  Christ  (Is. 
hii.  7),  who,  "when  He  was  reviled,  reviled  not  asain" 
(1  Pet.  ii.  23).  ^ 

in  ivhose  mouth  are  no  reproofs,  i.e.,  pleadings.  To 
reprove,  originally  meant  to  disprove  or  refute  (Job  vi. 

<vO  j. 

15.  TJiou  Shalt  ansiver  for  me,  i.e..  Thou  wilt  be  my 
advocate. 

16.  /  have  reqtiired,  i.e.,  earnestly  asked  (Ps.XXVII 
4). 

17.  And  I,  truly,  am  set  in  the  plague.  Rather  "I 
am  ready  to  halt"  (A.V.),  i.e.,  in  a  position  where  a 
fall  is  imminent  and  can  only  be  prevented  by  God's 
grace. 

my  heaviness,  i.e.,  my  affliction.  David  cannot  for- 
get it  for  a  moment. 

19.  mine  enemies  live,  i.e.,  are  full  of  life— a  contrast 
to  his  own  Aveakness. 

^2.  0  Lord,  my  salvation  (A.V.).  The  supplication 
of  the  afflicted  penitent  rises  at  the  close  of  the  Psalm 
to  a  fervent  expression  of  faith  and  hope. 


■-"-?»^W^MBW* 


MOUNING    PRAYER. 


41 


Psalm  XXXIX. 

This  Psalm  is  closely  connected  with  the  preceding. 
In  Ps.  XXXVIII.,  V.  13,  David  says,  "I  was  like  .  .  . 
one  that  is  dumb  who  doth  not  open  his  mouth.''  This 
silence  had  probably  alienated  many  of  his  friends,  and 
had  been  misrepresented  by  his  enemies.  David  now 
accounts  for  it. 

This  Psalm  is  used  with  Ps.  XC.  in  the  Burial  Service 
of  our  Church. 

1.  I  said,  etc.  This  refers  distinctly  to  Ps.  XXXVllI. 
13.  He  would  not  speak  before  wicked  men,  lest  he 
should  utter  words  which  could  be  used  against  him. 

3.  bridle,  or,  "muzzle"  (A. V.,  margin). 

3.  even  from  good  words,  lest,  together  with  them, 
hasty  and  wrong  ones  should  be  uttered. 

4.  The  Psalmist  can  no  longer  keep  silence.  His 
burning  thoughts  Uame  out  in  words,  which,  however, 
are  spoken  not  to  his  enemies  but  to  God. 

5;  that  I  may  he  certified,  etc.  Rather,  **that  I  may 
know  how  frail  I  am"  (A.V.).  What  David  wants  is, 
not  to  know  Avhat  time  he  has  to  live,  but  to  realize  how 
frail  and  short-lived  he  is,  that  he  may  be  preserved 
from  presumption.  Thus  Moses  prays  in  Ps.  XC. :  "So 
teach  me  to  number  my  days,  that  I  may  ai)ply  my 
heart  to  wisdom." 

7.  in  a  vain  shadow,  or,  as  a  shadow.  Thus  Job  (xiv. 
2):  "Man  .  .  .  fleeth  also  as  a  shadow,  and  continueth 
not." 

7.  he  heapeth  up,  as  the  farmer  heapeth  up  the  wheat- 
sheaves,  not  knowing  who  shall  gather  them  into  the 
barn. 

9.  a  rebuke  unto  the  foolish.  Rather,  "the  reproach 
of  the  foolish." 


■4'>      A    ("OMI'ASIO.V    TO   THL    FKA  Y  KKliOUlv    I'iALTEK. 


1 1.  llatlier,  "  JJernove  Thy  slroke  awav  from  ine:  I  juii 
consimicd  by  the  blow  ofTliiiic  luuul  "(A.V.). 

VI.  like  as  if  'wcro  a  iiioUl  fretting  a  (janncnt,  i.e.,  eat- 
ing. Fretting  is  from  the  old  English  woihI  f  re  tun,  to 
devonr.     '•  It  is  fret  (i.e.,  eaten)  inward  "  (Lev.  xiii.  5^). 

1-3.    in  11  caHituj,  i.e.,  my  cry. 

14.  a  stvfDif/cr,  i.e.,  a  guest  for  a  season;  a  sojourner, 
i.e.,  one  who  lives  in  the  countrv  under  the  patronage 
and  protection  of  a  great  man.  Neither  has  any  settle- 
ment in  the  land.  David  uses  the  same  Avords  (1  Cliron. 
xxix.  15)  just  before  iiis  dcatli.  (Gen.  xxiii.  4;  Ileb. 
xi.  13). 

15.  Job  olfers  the  same  prayer  (x.  '^0,  21):  "  Let  me 
alone,  tliat  I  may  take  comfort  a  little,  before  I  go 
whence  I  shall  not  return."  In  itself  such  respite  might 
be  but  a  little  thing,  but  as  a  sign  of  tlie  cessation  of 
God's  anger  it  would  be  of  infinite  importiinoe. 


PSAT.M   XL. 


What  the  Psalmist  prayed  for  in  Ps.  XXXIX.  he  now 
gives  thanks  for.  This  Psalm  clearly  points  to  the  Sac- 
rifice of  tiie  Cross,  by  which  alone  men  can  hope  for  rec- 
onciliation with  God.  Hence  it  is  used  by  the  Church 
as  a  Proper  Psalm  for  Good  Friday. 

I.  mj/ raUiug,  \.Q.,  my  cvy. 

'Z.  the  Jiorrible  pit.  Ilather,  the  pit  of  destruction,  or 
uproar.  Tiie  figure  is  that  of  a  warrior  falling  into  a 
pit,  amid  tiie  shouts  of  enemies. 

3.  a  neio  song,  i.e.,  a  song  expressing  joy  for  new  mei-- 
cies. 

5.  turned  not  unto  the  proud,  or,  **respecteth  not 
the  proud.'* 

such  as  go  abont  with  lies,  or.  "  turn  aside  to  lies" 


MOKNINU    PRAYEK. 


48 


(A. v.),  i.e.,  men  wlio  linve  broken  tlieir  vows  of  iillc- 
giance,  like  Aliitliopljel  and  tlieotlicr  counsellors  of  Ab- 
salom. 
tjreai  are  the  womlroHS  works.  Rather,  "many." 
€.  like  as  be  also  Thif  thoughtSy  .  .  .  and  there  is 
etc.  (omit  **yet"),  i.e.,  Thy  thoughts  towards  us  are  so 
many  that  no  one  Ciin  set  tljem  forth  in  order  when 
giving  thanks. 

8.  Sacrifice  and  meat  offerings  Thou  umtldsf  not,  or, 
"didst  not  desire"  (A.  v.),  i.e.,  in  comparison  with  obedi- 
ence. Thus  Samuel  said  to  Saul,  "To  ol>ey  is  better 
than  sacrifice"  (1  Sam.  xv.  22).  See  also  Ps.  LI.  16; 
Isaiah  i.  11-16;  Hosea  vi.  6. 

mine  ears  hast  Thou  opened.  Literally,  "Thou  hast 
digged  ears  to  me;"  i.e.,  God  opened  the  Psalmist's  ears, 
so  as  to  enable  him  to  receive  and  nnderstand  His  law. 
The  Septuagint,  Avhich  is  quoted  in  Heb.  x.  6,  renders 
the  words,  "  a  body  hast  Thou  pre-iared  me,"  which  may 
be  explained  to  mean  that  the  opening  of  the  car  was 
regarded  as  equivalent  to  the  consecration  of  the  entire 
body  to  God's  service. 

9.  Lo,  I  come,  etc.  St.  Paul  represents  these  words  as 
spoken  by  the  Messiah  who  was  to  come  (Heb.  x.  9),  and 
as  declaratory  of  the  reason  of  His  coming;  that  is,  to  do 
God's  will  by  offering  Himself  as  a  sacrifice  for  sin,  for 
which  all  the  Levitical  offerings  were  inadequate. 

10.  In  the  volume  of  the  book,  i.e.,  in  the  roll  of  the 
book  (Lat.  volumen,  volvere,  to  roll).  Books  in  old 
times  consisted  of  rolls  of  parchment  (Gen.  xxvi.  2). 

within  my  heart.  The  characteristic  of  the  New  Co- 
venant is,  that  the  law  is  written  in  the  lieart  by  the 
Spirit  (Jeremiah  xxxi.  33);  but  it  was  anticipated  by 
faithful  Israelites  (Is.  li.  7). 

11.  before  the  great  congregation,  i.e.,  before  the  great 


r 


»*rrp»-— ^ 


44     A   COMPANION   TO  THE   PRAYEUBOOK    rSALTER, 


.issembly  of  the  people  of  Israel  (Ps.  XXXV".  18;  iChron. 
xxviii.  8). 

14.  Tliis  and  the  following  verses  are  in  a  difft%'ent 
strain  from  the  preceding.  The  Psalmist  now  reflects 
npon  his  deej) sinfulness,  upon  the  devices  and  reproaches 
of  his  enemies,  and  concludes  with  an  earnest  prayer 
for  tlioso  who  love  God,  and  for  his  own  deliverance. 

wiihdraw  not,  or,  **  withhold  not"  (A.V.). 

15.  to  look  up,  or,  to  see.  Twice  before  (Ps.  XXXI.  9 
and  XXXVIII.  10)  David  speaks  of  the  failure  of  his 
sight  caused  by  mental  and  bodily  anguish. 

7ny  heart  hath  failed  me.  Literally,  "hath  forsaken 
mo,"  i.e.,  like  a  false  friend,  deserting  liim  in  bitter  need. 

16.  But  he  can  still  turn  to  God. 

lC-31.  These  verses  are  repeated  in  Ps.  LXX. 

Day  8. 
EVENING   PRAYER. 
Psalm  XLI. 

This  Psalm  was  probably  written  by  David  when  Ab- 
salom's conspiracy  was  matured,  and  before  the  king's 
departure  from  Jerusalem,  when  he  was  still  suffering 
from  disease  (v.  3).  Ahithophcl  is  the  person  referred 
to  inverses  6  and  9. 

The  Psalmist  begins  with  blessing  the  man  who  pays 
kindly  attention  to  the  afflicted;  lie  then  prays  for  res- 
toration to  health,  and  describes  the  slanders  and  the 
cruel  wishes  of  his  enemies  during  his  sickness. 

1.  considereth.  Tiio  word  conve}  s  the  idea  of  thought- 
ful and  considerate  attention. 

poor  and  needy,  Riither,  *'  afflicted."  David  is  not 
speaking  of  poverty,  but  of  a  state  of  prostration. 

the  Lord  tvill  deliver  him,  etc.     David  may  have  had 


^■^ 


EVKNIN(J    PRAYFR. 


46 


in  view  some  friend  wlio  '  id  been  faithful  to  him  in  his 
great  distress. 

3.  ?nake  Thou  all  It  in  bed  in  It  is  f<ickncft.9.  laterally, 
''Tlioii  turnest  all  his  bed  in  his  sickness/'  i.e.,  **Thoii 
changest  the  j)atient'8  state  entirely  from  a  bed  of  sick- 
ness to  perfect  health."  Two  gradations  are  noted  in 
this  verse;  first,  the  Lord  comforts  the  sufferer  on  his 
bed,  and  then  raises  him  from  it. 

4.  /  have  sinned.  Here,  as  elsewhere,  David  attrib- 
utes his  suffering  to  his  sin. 

6.  he  speaketh  vanity.  Ratheii,  falsehood,  i.e.,  hypo- 
critical expressions  of  condolence.- 

he  telleth  it.  Whilst  uttering  words  of  condolence, 
the  false  friend  is  conceivin";;;  further  slanders  against 
the  sick  sufferer,  which  he  tells  on  coming  forth. 

8.  Rather,  "An  evil  disease  (literally,  **  a  thing  of 
Belial")  cleaveth  fast  unto  him:  and  now  that  he  lieth 
he  shall  rise  up  no  more." 

9.  Mine  02vn  familiar  friend,  i.e.,  Ahit\io\)e\.  The 
confidence  David  placed  in  him  is  described  in  2  Sam. 
xvi.23. 

hath  laid  great  toait  for  me.  Rather,  *'hath  lifted  up 
his  heel  against  me"  (A.V.).  These  words  are  applied 
by  our  Lord  to  Judas  Iscariot  (St.  John  xiii.  18). 

10.  Eaise  Thou  me  u})  again,  and  I  shall  reiuard  them. 
Rather,  "  Raise  me  up,  that  I  may  requite  them."  This 
sounds  like  revenge,  but  it  was  David's  duty  as  king 
and  judge  to  punish  traitors  (Rom.  xiii.  4). 

IL  By  this  I  know.  David  realizes  the  certain 
future. 

that  mine  enemy,  etc.  Raiher,  *'  For  mine  enemy  will 
not  shout  (in  triumph)  over  me." 

13.  Rather,  "  As  for  me.  Thou  ui)holde8t  me  in  my 
integrity,  and  wilt  establish  me  before  Thy  face  forever." 


Hi.,- 


4(1     A    COMPANION  TO   THB    PRAYEK-BOOK    PSALTEK. 


This  is  a  clear  expression  of  a  hope  of  immortality. 

14.  This  doxology  is  not  a  part  of  the  Psalm,  but 
marks  the  close  of  the  First  Book.  It  is  repeated  at  the 
end  of  the  Second  (Ps.  LXXXIL),  Third  (LXXXIX.), 
and  Fourth  Books  (CVL). 

Psalm  XLII. 

Ps.  XLII.  and  XLIIL,  which  originally  formed  a  single 
poem,  are  ascribed  to  the  sons  of  Korah.  This  family, 
wliich  was  descended  from  that  Korah  who  was  destroyed 
in  the  Wilderness  for  rebellion  (Numbers  xxvi.  10,11), 
was  a  branch  of  the  Kohathites,  to  whom  was  assigned 
an  important  part  of  the  Hebrew  choral  service.  Twelve 
Psalms  are  ascribed  to  the  sons  of  Korah,  viz.,  42  to 
49  inclusive,  84,  85,  87,  88.  This  Psalm  was  composed 
during  Absalom's  rebellion,  when  David  (whoso  feelings 
are  represented  by  the  writer)  was  an  exile  from  his 
palace  and  t!ie  sanctuary,  and  was  dwelling  amongst  a 
rude  people  in  an  outlying  district  across  the  Jordan. 
"That  which  is  passing  within  the  soul  of  the  writer 
seems  to  him  to  be  reflected  in  the  natural  scenes  around 
him.  He  marks  a  hart  as  it  climbs,  panting,  up  the  rocky 
bed  of  some  ravine  in  search  of  one  of  the  pools  which 
ma'y  have  been  left  by  the  winter  torrents.  He  is  at 
once  reminded  of  his  own  unappeased  longing  for  that 
Being  who  alone  can  quench  the  thirst  of  the  soul  of 
man.*  He  is  overtaken  by  one  of  those  violent  storms 
which  burst,  travellers  say,  on  those  mountain -sides. 
Presently  the  water-courses  resound  as  with  the  roar  of 
a  cataract,  and  as  tlie  thunder  reverberates  from  hill  to 
hill,  and  deep  seems  to  call  to  deep,  and  the  Psalmist  is 
exposed  to  tlie  pitiless  rain,  it  is  as  though  all  the  waves 
and  billows  of  God  had  gone  over  him  (v.  9).  For  the 
thunder  and  the  rain  do  but  represent  the  storm  of 


EVENING    PRAYER. 


47 


secret  sorrow  which  is  beating  on  his  soul;  and  as  his 
thougiit  turns  back  to  bygone  years,  he  remembers  how 
at  the  great  festivals  thousands  of  pilgrims  would  gather 
within  the  sacred  city,  and  how  he  himself  went  out 
with  this  multitude  in  solemn  procession  and  brought 
them  into  the  house  of  God  (vv.  4,  6).  How  can  he  re- 
sign himself  to  tlie  unworthy  fear  that  all  the  spiritual 
joy  of  these  festive  days  is  gone  forever?  How  can  he 
but  pray  that  the  light  and  truth  of  God  may  be  sent 
forth  to  lead  him  home,  so  that  ^e  may  spend  the  time 
that  yet  remains  to  him  in  thankful  praise?  "  *  (XLIII.  4.) 

1.  desireth,  or,  longeth  for. 

water-brooks.  Rather,  "water-courses,"  the  deep 
ravines  on  the  east  of  Jordan  forming  the  beds  of 
streams,  which  are  swollen  during  the  rainy  season. 

2.  befoi'e  the  presence  of  God,  i.e.,  in  the  tabernacle. 

3.  my  meat,  i.e.,  my  food.  Meat  is  always  used  in 
the  Bible  in  this  sense;  e.g.,  *'I  have  given  every  green 
herb  for  meat" (Gen.  i.  30);  "Have  ye  here  any  meat?" 
(St.  Luke  xxiv.  41.) 

4.  I  pour  out  my  heart  myself.  Rather,  "  I  pour  out 
my  soul  upon  me,"  i.e.,  let  my  feelings  overflow.  This 
verse  may  be  thus  paraphrased:  "I  will  remember  the 
things  of  the  past;  I  will  give  utterance  to  my  feelings. 
I  will  remember  how  I  marched  on  in  the  throng,  how 
I  preceded  the  people  to  the  house  of  God." 

5.  In.     Rather,  "with"  (A.V.). 

6.  full  of  heaviness  J  or,  "cast  down"  (A.  V.)  The 
soul,  i.e.,  psyche  (ipvxrf),  the  seat  of  the  affections,  is 
represented  as  casting  itself  down  as  a  heavy  weight  upon 
the  nobler  spirit  {Ttvavjua). 

8.  Rather,  "  My  God,  my  soul  is  cast  down  within 


*Liddon. 


48     A    COMPANION    TO   THE    PUAYKR,  BOOK    PSALTER. 


me;  therefore  will  I  remember  Tliee  from  the  laud  of 
Jord.'in  (i.e.,  tlie  region  erst  of  Jordan),  and  of  the 
Hermons,  and  of  tlie  liill  Mizar."  (Mizar  means  little; 
and  it  may  have  been  a  low  hill.) 

therefore.  The  prostration  of  soul  served  to  bring 
God's  former  mercies  to  remembrance. 

9.  Rather,  "Deep  calleth  unto  deep  at  the  noise  of 
Thy  water-courses."  By  the  water-courses  we  understand 
the  deep  ravines  in  the  highlands  of  the  district  east  of 
the  Jordan.  A  ti'i'veller  in  describing  a  sudden  storm  in 
that  country  says:  ''^etween  the  peals  of  thunder  we 
soon  heard  a  roaring  and  continuous  sound.  It  was  the 
torrent  sweeping  down  the  steep  declivity,  bearing  huge 
fragments  of  rock,  striking  against  each  other." 

10.  Rather,  "  Yet  the  Lord  will  grant  .  .  .  ;  in  the 
night  his  song  shall  be  with  me  (Job  xxxv.  10),  and  my 
prayer  unto  the  God  of  my  life." 

11.  "I  will  say  unto  God  my  rock"  (a  steep  cliff  in- 
accessible to  foes). 

12.  *'  As  with  a  sword  in  my  bones,  mine  enemies  re- 
proach me." 

Psalm  XLIII. 

A  continuation  of  Ps.  XLII.  It  refers  to  the  same 
circumstances,  oppression  of  enemies  and  banishment 
from  the  sanctuary,  and  expresses  Ji  sure  hope  of  restora- 
tion. 

1.  God  is  appealed  to  as  a  righteous  judge,  and  also 
as  an  advocate. 

3.  Tliy  light  and  Thy  truth.  This  refers  to  the  Urim 
and  Thummim.  David  had  sent  back  the  ark  with 
Zadok  the  high-priest  to  Jerusalem  (2  Sam.  xv.  25). 

Thy  holy  hilly  i.e..  Mount  Sion,  where  the  sanctuary 
was  placed. 


MOHNINQ   PRAYEE.  49 

Day  9. 
MOENING   PRAYER. 
PSALil  XLIV. 

Ascribed  to  the  sons  of  Korali,  and  probably  com- 
posed after  a  plundering  incursion  of  Edoniites  into 
Israel  (inscrii)tion  of  Ps.  LX.,  and  2  Sam.  viii.  15), 
when  David  was  engaged  in  a  Syrian  campaign.  The 
Psalmists  see  in  God's  former  protection  of  Israel  (1-3) 
a  sure  pledge  of  its  final  victory  (4-8).  Altiiough  the 
Israelites  were  overwhelmed  with  shame  on  account  of 
the  great  losses  they  had  sustained,  which  had  occa- 
sioned all  their  enemies  to  rejoice  (9-17),  yet  they  had 
on  the  whole  been  faithful  to  God,  and  could  appeal  with 
confidence  to  Him  who  knew  their  hearts,  for  succor 
and  deliverance  (19-26). 

1.  our  fathers  have  told  its.  In  accordance  with  the 
oft-repeated  injunction  (Ex.  x.  2). 

5.  scud  help  unto  Jacobs  or,  ** command  deliverance 
unto  Jacob"  (A.  V.),  i.o.,  as  a  king. 

13.  a7id  takest  no  money  for  them,  or,  dost  not  in- 
crease Thy  wealth  by  their  price;  i.e.,  Thy  people  are 
treated  as  if  they  were  worthless. 

15.  by-wordf  i.e,,  \)YOYeYh.  By,  in  old  English,  means 
near;  hence  by-word,  a  word  at  hand  to  point  a  moral. 

18.  nor  behave  ourselves  frowardly  in  Thy  covenant, 
or,  **  neither  have  we  dealt  falsely  in  Thy  covenant'* 
(A.  v.). 

20.  No,  not  tohen  Thou  hast  smitten,  etc.  Rather, 
"Though  Thou  hastsore  broken  us  in  the  place  of  jaek- 
als,"  i.e.,  the  place  where  jackals  meet  together  to  proy 
uppn  the  bodies  of  the  slain;  a  description  which  would 
apply  to  any  field  of  battle,  which  the  defeated  army 
could  not  approach  in  order  to  bury  their  dead. 


50      A    COMPANION    TO   THE    PRAYER-BOOK    PSALTER. 

23.  Why  sleepest  Thou  ?  A  fignro  whicli  implies  tl'at 
God  seemed  to  be  forgetful  of  His  people.  The  Psalmist 
knew,  however,  that  **He  who  keepeth  Israel  neither 
slumbers  nor  sleeps." 


.       !i 


ill 


1:1 


Psalm  XLV. 

A  Proper  Psalm  for  Christmas  Day,  composed  by  one 
of  the  sons  of  Korah.  It  was  always  interpreted  by  old 
Hebrews,  and  is  regarded  by  our  Oinirch  and  most 
modern  Christian  commentators,  as  directly  Messianic. 
The  idejll  before  the  mind  of  the  writer  is  a  Prince  who 
combines  all  the  characteristics  of  the  best  kings  of 
Judah  with  a  divine  nature.  The  Bride  is  the  nation 
in  its  religious  aspect,  or  the  Church;  her  attendants  are 
foreign  nations  who  willingly  submit  to  the  Messiah. 
The  domain  of  the  Prince  and  Bride  and  their  children 
extends  througii  all  lands,  and  will  endure  for  ever. 

*1.  inditing,  or,  uttering.  The  word  means  "  pushes 
out."  The  Psalmist's  language  is  forced  out  by  the 
pressure  of  joyful  feelings. 

a  good  matter,  a  good  word,  or  joyful  utterance. 

%into  the  king,  i.e.,  concerning  the  king. 

2.  my  tongue,  etc,  i.e.,  "my  tongue  expresses  my 
tliought  rapidly."  Or  as  St.  Basil  says,  quoted  by 
Wordsworti),  **  I  am  not  producing  the  fruit  of  my  own 
mind;  my  tongue  is  the  ready  minister  of  the  Holy 
Spirit." 

3.  Tliou  art  fairer  than  the  children  of  men.  Isaiah 
described  Christ  (Is.  liii.  2)  as  He  appeared  to  the  carnal 
cyo  of  the  unbelieving  Jew.  The  Psalmist  speaks  of 
Him  as  He  appears  to  the  eye  of  faith. 

ftdl  of  grace  are  Thy  lips,  or,  "grace  is  poured  into 
Thy  lips"  (A.  V.).    (St.  John  i.  16,  17  and  vu.  46.) 


mif.}mw'tm-»'^> 


MORNING    PRAYER. 


61 


4.  A  transition  from  Christ  as  ilie  God  of  grace  to 
Christ  as  a  mighty  conqueror. 

according  to  Thy  worship  and  renown.  Rather, 
*'  with  Thy  glory  and  Thy  majesty"  (A.  V.). 

5.  ride  on,  because.  Rather,  **  ride  on  for  the  sake 
of,"  i.e.,  in  order  to  make  truth,  meekness,  and  right- 
eousness triumphant. 

Thy  right  hand.  The  right  hand  is  personified;  it 
leads  the  warrior  on,  and  may  be  said  by  a  bold  figure 
to  teach  him  the  terrible  things  it  performs. 

6.  Literally,  "Thine  arrows  are  sharp;  peoples  fall 
under  Thee,  in  the  heart  of  the  enemies  of  the  King." 
The  Psalmist  appears  to  see  the  battle-field,  the  arrows 
fly,  the  people  fall;  these  are  the  arrows  in  their  hearts. 

The  arrows  of  Christ  are  the  wirged  words  of  Apos- 
tolic teaching. 

7.  "  Thy  seat  (rather,  "Thy  throne,"  A.  V.),  0  God, 
is  for  ever  and  ever. "  The  King  is  here  addressed  as  God. 
The  Messiah  was  a  visible  manifestation  of  the  God- 
head. 

8.  The  words  "God"  and  "Thy  God"  are  not  in 
apposition.  The  word  "  even"  should  be  omitted,  and  the 
sentence  should  stand  thus:  "Wherefore,  0  God,  Thy 
God  hath  anointed  Thee."  The  text  asserts  the  true 
Godhead  and  the  true  Manhood  of  Christ. 

oil  of  gladness^  i.e.,  with  joy,  which  was  symbolized 
on  festive  occasions  by  perfumes. 

9.  Rather,  "All  Thy  garments  are  myrrh,  and  aloes, 
and  cassia."  Christ's  robes  need  no  external  perfume, 
they  are  perfume.  Myrrh  and  cassia  were  ingredients  in 
the  anointing  oil  of  the  sanctu.  y  (Ex.  xxx.  23,  24); 
myrrh  and  aloes  were  brought  by  Nicudemus  for 
Christ's  burial  (St.  John  xix.  39). 

The  Gospel  is  an  odour  of  life  unto  life  (2  Cor.  ii.  16). 


62     A    COMPANION   TO   THE    PRAYER-BOOK    PSALTHR. 

the  ivory  palaces  i  e.,  palaces  inlaid  with  ivory  (1 
Kings  X.  18  and  xxii.  39). 

whereby  they  have  made  Thee  glad.  Rather,  "strains 
of  harps  delight  Thee." 

10.  the  queen.  The  word  denotes  a  queen-consort, 
not  a  queen  in  her  own  right.  The  Church,  which 
derives  all  she  has  from  Christ,  is  here  denoted  in  her 
perfect  unity  and  purity  (Rev.  xix.  7,  8  and  xxi.  2). 

11.  Hearken,  0  daughter.  An  address  by  the  Spirit 
to  His  Bride,  to  make  her  fully  conscious  of  the  change 
of  state,  of  the  disruption  of  old  ties,  and  of  the  need  of 
the  surrender  of  the  heart  to  ne\v  duties.  The  Church 
lias  to  give  herself  to  Christ,  and  to  cast  off  all  associa- 
tions and  bonds  that  would  hinder  her  devotion. 

13.  The  daughter  of  Tyre  represents  the  wealth  of 
the  Gentile  world. 

like  as  the  rich  also,  etc.,  or,  "even  the  rich  among 
the  people  shall  entreat  Thy  favour." 

14.  ivrought  gold,  i.e.,  woven  with  threads  of  gold. 

17.  Instead  of  thy  fathers.  The  Psalmist  speaks  here 
to  the  King,  i.e.,  Christ.  The  fathers  are  those  "of 
whom  as  concerning  the  flesh  Christ  came."  The  chil- 
dren are  His  Apostles  and  Evangelists. 

18.  /  will  remember.  Rather,  "I  will  make  Thy 
name  to  be  remembered."  The  Church  herself  now 
speaks  in  gratitude  for  the  blessings  she  has  received. 


Psalm  XLVI. 

This  Psalm  and  the  two  following  have  the  same  gen- 
eral character.  They  express  the  confidence  of  the  Is- 
raelites in  God's  protection  at  a  time  of  great  danger. 
They  are  ascribed  to  the  sons  of  Korah,  and  probably 
refer  to  the  invasion  of  the  Assyrians  under  Sennache- 


MOKNJNG    PRAYER. 


53 


rib,  which  terminated  (after  tlie  overthrow  of  many  na- 
tions connected  with  Judah)  in  the  miraculous  deliver- 
ance of  Jerusalem  and  destruction  of  the  invaders  {2 
Kings  xix.). 

The  title  (see  A.V.)  says  that  it  is  upon  Alamoth 
(Hebr.  virgins);  that  is,  for  alto  or  treble  voices.  (See 
Ex.  XV.  20,  21;  1  Ciiron.  xv.  20.) 

1.  carried.     Rather,  hurled. 

4.  Eather,  ''There  is  a  river  the  streams  whereof 
shall  make  glad  the  city  of  God  "  (A.  V.).  Tliere  is  a  con- 
tuast  between  the  convulsions  described  in  vv.  2  and  3  and 
the  calming  influence  of  God's  i)resence  among  Ilis  peo- 
ple. There  may  be  an  allusion  to  the  fact  that  Hezekiah 
cut  off  the  water  from  the  Assyrians  and  took  care  to 
provide  the  city  with  an  unfailing  supply  (2  Ciiron. 
xxxii.  3,  4,  30).  But  the  river  is  God's  Spirit,  which 
flowed,  as  it  were,  round  the  city  to  protect  it  and  to  sup- 
ply its  needs. 

tabernacles  (A.V.).     Tlie  Temple  with  its  courts. 

6.  right  early.  Literally,  *'  when  the  morning  dawns.'' 
So  it  was  at  the  Exodus:  *'  When  the  morning  api)eared 
.  .  .  .  the  Lord  overtlirevv  tlie  Egyptians"  (Ex.  xiv.  27). 
So  it  was  in  the  time  of  Hezekiah:  **  When  the  Jews 
arose  early  in  the  morning,  behold,  they  (the  Assyrians) 
were  all  dead  corpses"  (2  Kings  xix.  "35). 

6.  God  hath  sheuwd His  voice,  etc.  Itather,  ''God  ut- 
tered His  voice,  and  the  earth  was  dissolved."  The  last 
expression  implies  the  discomfiture  of  all  God's  enemies 
(Is.  xiv.  31). 

8.   The  Lord  of  hosts  ;  the  God  of  Jacob. 

The  confidence  of  the  Psalmist  rests  on  two  princi- 
ples; the  universality  of  God's  dominion,  indicated  by 
the  title  the  "Lord  of  hosts,"  and  His  covenanted  rela- 
tion to  the  Jews  as  tlie  "  God  of  Jacob." 


i* 


64     A   COMPANION  TO   THi:   PKAYER-BOOK   PSALTER. 


I 


I  I 


if. 


I 


8.  The  Jews  saw  the  corpses  of  the  Assyrians. 

9.  the  bow.  The  Assyrians  were  famous  for  the  bow, 
and  the  destruction  of  the  bowstrings  of  Sennacherib's 
army  is  recorded  in  heathen  history. 

knappeth,  i.e.,  snapi)etl),  or  breaketh. 
the  chariots.     The  special   boast  of  Sennaclierib   (3 
Kings  xix.  23). 

10.  Be  still,  then.  Cease  from  your  anxieties.  So 
Moses  to  the  Israelites:  "Stand  still"  (Ex.  xiv.  13). 

Day  9. 
EVENING    PEAYER. 

I 

Psalm  XLVII. 

The  victory  had  been  won  witliout  a  battle,  and  .3 
tliercfore  ascribec^  ♦^o  the  personal  intervention  of  God. 
He  is  represented  as  returning  to  heaven  after  the  "vic- 
tory (v.  5),  and  as  sitting  there  upon  His  throne  (v.  8). 
The  victory  and  Ascension  of  Christ  are  thus  foreshad- 
owed in  the  Psalm.  Hence  it  is  appointed  for  Ascen- 
sion Day. 

1.  all  ye peojyle.  All  nations  are  called  upon  to  rec- 
ognize God's  goodness  in  the  establishment  of  peace  and 
jiistice. 

3.  He  shall  subdue.     Ratlier,  Ho  subdues. 

4.  He  shall  choose.     Ratlier,  He  chooses. 

The  Psalmist  realizes  the  future,  and  regards  the  gov- 
ernment of  the  world  as  the  sure  inheritance  of  Israel. 

the  worship  of  Jacob.  Worship  here  means  excel- 
lency, or  glory.  So  the  verse  means,  *'  He  chooses  that 
inheritance  in  which  Jacob  (whom  He  loved)  glories," 
or  exults. 

5.  God  is  said  to  come  down  when  He  interposes  to 
save  His  peojile,  and  to  go  up  when  His  design  is  accom- 
plished (Ps.  LXVIII.  18  and  Eph.  iv.  8-10). 


1  ; 


EVENING    PRAYER. 


55 


7.  with  understanding.  St.  Paul  adopts  this  precept: 
"  I  will  sing  with  the  spirit,  and  I  will  sing  with  the  un- 
derstanding also"  (1  Cor.  xiv.  15). 

9.  The  princes,  etc.  Rather,  *'  princes  of  peoples" 
(i.e.,  of  heathen  nations)  gathered  together  so  as  to  be- 
come a  people  of  the  God  of  Abraham  (Matt.  iii.  7-9 
ai)^  Rev.  xi.  15). 

for  God,  which  is  very  high  exalted,  etc.  Rather,  "  for 
the  shields  of  the  earth  belong  unto  God :  He  is  greatly 
exalted  "  (A.  V. ).  The  shields  are  the  princes  and  protec- 
tors of  nations  (Hosea  iv.  18),  who  are  themselves  pro- 
tected by  God. 

Psalm  XLVIII. 

This  Psalm  completes  the  train  of  thought  suggested 
by  the  deliverance.  In  Ps.  XLVT.  the  destruction  of 
the  enemy  is  the  leading  thought;  in  Ps.  XLVII.  God's 
triumph  is  celebrated;  and  in  this  Psalm  we  have 
brought  before  us  the  security  and  splendor  of  the  City 
of  God. 

The  particular  occasion,  however,  to  which  this  Psalm 
refers  may  have  been  the  victory  over  the  combined 
forces  of  Moab,  Ammon,  and  Edom  in  the  reign  of  Jc- 
hoshaphat  (2  Chron.  xx.). 

The  victory  over  the  enemies  of  Judah  was  typical  of 
the  victory  that  will  be  obtained  by  the  Spirit  over  the 
powers  that  are  in  rebellion  against  God;  and  so  this 
Psalm  is  appointed  for  Whitsun  Day. 

1.  highly  to  be  praised.  Rather,  "greatly  praised." 
The  Psalmist  speaks  of  praise  not  or'  -  due  to  God,  but 
actually  offered  to  Him. 

2.  Upon  the  north  side  (sc,  of  Zion)  lieth  the  city  of 
the  Great  King.  Zion,  or  Sion,  in  the  south  of  Jerusa- 
lem, was  the  residence  of  the  earthly  kings  of  Judah. 


66     A   COMPANION   TO   THR    PRAYER-BOOK    PSALTER. 

Nortli  of  Zion  is  the  Tenii)le,  God's  palace,  with  the  city 
lying  around  it. 

3,  4.  The  kings  advanced,  saw  the  glorious  city,  mar- 
velled,, were  troubled,  and  fled  in  confusion.  From  2 
Chron.  xx.  20  we  learn  that  the  invaders  under  the 
tliree  allied  kings  of  Moab,  Amnion,  and  Edom  were  en- 
camped at  Tekoa,  whence  they  must  have  had  a  view  of 
Jerusalem. 

6.  T/iou  shalt  break,  etc.  Rather,  *^  Thou  breakest 
the  ships  of  Tarshish  with  an  east  wind."  Tliis  may  re- 
fer to  the  destruction  of  Jehosaphat's  ships  of  Tarshish 
(1  Kings  xxii.  45). 

Tiiis  may  be  another  illustration  of  the  way  in  which 
God  can  humble  human  power,  or  it  may  be  a  seasona- 
ble reminiscence  at  a  time  of  triumph. 

7.  As  we  liave  heard  from  our  fathers  of  the  miracles 
wrought  for  them,  so  have  we  seen  in  our  own  case. 

9.  According  to  Thy  name,  etc.;  i.e.,  wherever  the  at- 
tributes implied  in  God's  name  are  manifested  by  such 
deeds,  His  praise  will  be  declared  (2  Chron.  xx.  29). 

10.  'Hhe  daughters  (pi.)  of  Judah"  (A.V.),  i.e.,  not 
Jerusalem  alone,  but  the  neighboring  cities  and  towns 
of  Judah. 

11.  12.  This  agrees  with  the  account  of  Jehoshaphat's 
triumphant  entry  into  Jerusalem.  The  people  are  in- 
vited to  look  at  the  towers,  bulwarks,  and  palaces  of  the 
city,  and  thus  to  realize  their  perfect  deliverance. 

set  up  her  houses.    Rather,    **  consider  her  palaces'* 
(A.V.). 
13.  our  guide,  as  a  sL  jherd  guides  his  flock. 


Psalm  XLIX. 

This  Psalm  is  ascribed  to  the  sons  of  Korah,  but  its 
date  is  uncertain,  and  it  does  not  refer  to  historical 


EVKNINO    PR.VYEIt. 


M 


events.  It  expresses  clearly  the  doctrine  of  a  state  of 
future  retribution. 

In  this  life  the  wicked  may  have  everything,  and  the 
righteous  nothing;  but  (rod  will  redeem  the  righteoMS 
from  the  grave  and  give  him  everlasting  life. 

1.  all  ye  that  dwell  in  the  world.  'I'he  Psalm  de.ils 
with  universal  truths,  and  is  therefore  addressed,  not  to 
Hebrews  alone,  but  to  all  j)eople  in  tho  world. 

4.  parable,  i.e.,  instruction.  The  word  comprriends 
proverbs  and  allegories. 

dark  saying,  i.e.,  a  figurative  word  conveying  a  hid- 
den meaning. 

upon  the  harp.     Rather,  ''  wflh  the  harp." 
The  Psalmist  says  that  he  will  listen  to  the  teaching 
of  the  Spirit,  and  then  declare  it  to  others  with  the  harp. 

5.  The  subject-matter  of  the  dark  saying  (v.  4)  is  hero 
proposed. 

days  of  wickedness,  or  evil,  a  time  of  calamity. 

heels.  The  word  is  here  e([uivalent  to  treacherous 
enemies. 

7.  Brother  is  here  the  emphatic  word.  A  man  might 
deliver  his  brother  from  temporal  servitude  (Lev.  xxv. 
48),  but  not  from  the  great  enemy  death,  or  from  the 
punishment  that  follows  death.  The  latter  is  hero 
referred  to  (v.  15). 

nor  make  agreement  unto  God  for  him.  Rather,  **nor 
give  to  God  a  ransom  for  him"  (A.V.).  God  alone  can 
do  that.  Ransom  is  thus  used  in  Job  xxxiii.  24  and 
xxxvi.  18,  19. 

9.  Yea,  though,  etc.  Rather,  <^that  he  should  still 
live  for  ever  and  not  see  corruption"  (A.V.).  The  ricii 
man  cannot  hope  that  any  ransom  will  be  found  that 
will  deliver  him  from  the  grave. 

10.  For  he  seeth,  etc.     Rather,  "  Nay,  but  he  will  see." 


58     A   COMPANION   TO   THE    PHAYEtt-HOOK    PSALTER. 


I       <  I 


!  :!l 


13.  Nevertheless  man  will  not  repose  in  honor;  the 
sleep  of  death  will  be  corruption. 

11.  Tlieylie  in  the  hell  like  sheep,  i.e.,  they  lie  in  the 
grave  like  sheep.  As  slieep  lie  down  in  the  fold  at 
night,  so  man  lies  down  in  the  grave;  but  an  awakening 
comes,  and  then  the  righteous  will  have  domination  over 
the  wicked. 

death  (jnaweth  upon  them.  Rather,  **  death  will  tend 
them." 

15.  In  contrast  to  the  lot  of  the  wicked  stands  the 
hope  of  the  righteous.  Death  has  seized  him,  but  is 
forced  to  surrender  the  captive,  and  God  takes  him  to 
Himself. 

hell,  i.e.,  Sheol,  or  Hades,  the  unseen  world. 

16, 17.  Be  not  thou  afraid,  etc.  The  general  lesson 
of  the  Psalm  is  here  enforced. 

so  long  as  thou  doest  well  unto  thyself,  i.e.,  *'  so  long  as 
thou  livest  in  luxury."  The  rich  man  is  praised  and  ad- 
mired by  his  flatterers  and  neighbors  for  his  worldly  suc- 
cess and  self-indulgence. 

19.  He  shall  follow,  etc.  His  soul  (A.V.,  margin) 
sliall  go  where  his  fathers  await  him;  they  (i.e.,  he  and 
his  fathers,  all  like  him)  shall  never  see  light. 

20.  Rather,  *'  Man  that  is  in  honor,  and  understandeth 
not,  is  like  the  beasts  that  perish."  In  v.  10  the  Psalm- 
ist says  that  both  wise  and  foolish  die;  here  he  says 
tiiat  they  who  live  in  honor  without  reflection  (like 
foolish  men)  are  like  the  beasts  that  perish,  in  that  they 
die  without  hope  of  a  hereafter. 


MOIININO    I'RAYEH.  W 

Day  10. 

MORNING  PRAYER. 

Psalm  L. 

Tliis  is  the  first  of  the  twelve  Psalms  ascribed  to 
Asaph.  The  others  are  from  73  to  H'i  inclusive.  Asa{>h 
was  a  Levite  who  was  appointed  by  David  chief  of  the 
Levitical  choirs  (1  Chroii.  xvi.  4,  5).  He  lived  after 
the  accession  of  Solomon,  and  his  descendants  arc  men- 
tioned in  later  reigns.  Some  of  tlie  Psalms  that  bear 
his  name  may  have  been  composed  by  his  descendants. 
The  name  Elohim  occurs  in  them  more  frequently  than 
Jehovah.  The  reason  probably  is,  that  they  do  not  con- 
cern the  Hebrew  nation  alone,  but  proclaim  to  all 
nations  that  the  God  of  the  Hebrews  is  not  a  mere  local 
deity,  like  their  own  gods,  but  the  Creator  and  Judge 
of  all  men.  The  main  lesson  of  this  Psalm  is  the  vanity 
of  outward  sacrifices  without  purity  of  heart  and  life. 
This  is  the  more  striking  as  coming  from  a  Levite, 
whose  business  it  was  to  attend  to  the  Temple  services. 

1.  The  tliitc  names  of  God  are  given,  as  if  to  mark 
the  universal  nature  of  the  judgment  described  in  the 
Psalm.  El,  Elohim,  Jehovah  hath  spoken.  The  God 
of  might,  and  the  God  of  Nature,  is  identical  with  the 
God  of  the  covenant,  Jehovah. 

2.  Rather,  "Out  of  Zion,  the  perfection  of  beauty, 
God  hath  shined"  (A.V.).  hath  shined.  This  word  is 
used  of  manifestations  of  God's  presence  (Ps.  LXXXI. 
1;  Deut.  xxxiii.  2). 

3.  shall  not  keej)  silence.  Loud  thunderings  and 
lightnings  accompany  the  manifestation  of  God's  pres- 
ence (Ex.  XIX.  16;  Ps.XVIIL  13  et  seq.). 

4.  He  shall  call  to  the  heavens,  and  to  the  earth. 

5.  my  saints,  or,  **  my  pious  ones."     The  word  here 


ftl 


:i 


l|!     ' 


I!      ! 


60     A   COMPANION   TO   THE   PRAYER-BOOK   PSALTBB, 

rm-ans  the  Israelites  who  had  entered  into  a  covenant 
with  God,  which  was  attested  by  sacrifices. 

6.  The  heavens,  summoned  as  witnesses  to  the  Judg- 
ment (v.  4),  slnill  prochiim  His  righteousness. 

7.  Thou,  0  my  people,  etc.  God  turns  to  His  own 
people  Israel,  for  judgment  must  begin  at  the  house  of 
God  (1  Pet.  iv.  17),  and  declares  the  principles  on  which 
the  Universal  Judgment  will  be  conducted. 

8.  No  fault  is  imputed  to  the  people  on  account  of 
the  sacrifices  commanded  by  the  law.  The  Psalm  as- 
sumes that  the  ceremonial  law  was  dulv  observed. 

because  they  ivere  not  always  be/ore  me,  i.e.,  they  were 
continually  before  me. 

9-14.  These  verses  do  not  imply  that  the  outward 
forms  are  to  be  omitted,  but  that  they  are  valueless  ex- 
cept as  the  expression  of  obedience  to  God.  The 
Hebrew  idiom  taken  literally,  seems  to  condemn  that 
which  it  merely  represents  as  of  subordinate  importance; 
e.g.,  "I  will  have  mercy  and  not  sacrifice"  (St.  Matt, 
xii.  7;  Hosea  vi.  6).     See  also  Isaiah  i.  13-17. 

16.  *^ But  unto  the  wicked  God  saitli"  (A.V.).  God 
has  warned  His  people  against  the  notion  that  legal  sacri- 
fices would  compensate  for  willing  obedience.  He  now 
turns  to  wilful  sinners  who  still  claim  the  privileges  of 
God's  people. 

17.  Wliereas  thou  ha  test  to  be  reformed.  Rather,  "  see- 
ing thou  hatest  instruction"  (A.V.). 

18.  thou consentedst.  Rather,  "thou  hadst  pleasure." 
This  denotes  deeper  guilt  than  even  the  commission  of 
sin  (Rom.  i.  32). 

hast  been  partaker  ivith  the  adulterers,  i.e.,  thou  ha>t 
a  common  condition  and  common  feelings  with  them. 

20.  hast  slandered,  or,  slanderest,  i.e.,  thou  woundest 
him. 

/ 


"-L. 


•T"!!?-  .^V* 


MORNING    PRAYER. 


61 


21.  thou  tUoughtest  wickedly  that  I  am  even  such  a 
Ofie  as  thyself.  Because  God  did  not  at  once  oi)only 
punish  the  sin,  the  sinner  thouglit  that  He  was  indiffer- 
ent to  it. 

1  will  reprove  thee^  and  set  before  thee  the  things  that 
thou  hast  done,  or,  "I  will  reprove  thee,  and  set  them 
(i.e.,  tJiy  sins)  in  order  before  thine  eyes"  (A.V.). 

22.  lest  I  pluck  you  away,  ov,  **lest  I  tear  you  in 
pieces"  (A.V.). 

23.  conversation.  Old  English  for  "way  of  life" 
(Ps.  XXXVII.  14). 

Psalm  LI. 

The  title  of  this  Psalm  (see  A.V.)  states  that  it  was 
composed  by  David  when  the  prophet  Nathan  came  to 
him  and  convinced  him  of  his  great  sin  (2  Sam.  xi.  and 
xii.).  It  is  one  of  the  seven  Penitential  Psalms,  and  is 
used  by  our  Church  in  the  Comniination  Service  uj)- 
pointed  to  be  said  on  Ash  Wednesday.  It  opens  with 
an  earnest  prayer  for  forgiveness,  founded  ujion  full  con- 
fession of  guilt  and  acknowledgment  of  God's  justice 
(1-4);  then  comes  an  entreaty  for  renewal  of  spirit,  fol- 
lowed by  a  vow  to  offer  spiritujil  sacrifices,  which  alone 
are  acceptable  to  God.  The  Psalmist  in  conclusion 
offers  a  prayer  for  Zion  and  for  the  building  of  the  walls 
of  Jerusalem. 

1.  after,  i.e.,  according  to, 

mercy,  great  goodness  (rather,  "loving-kindness," 
A. v.).  The  first  word  is  strong,  the  second  is  stronger; 
it  implies  deep  parental  feeling. 

offences;  wicleJuess;  sin.  David  uses  three  distinct 
words  which  involve  every  degree  of  guilt  (Ps.  XXXII. 

1,  2). 
3.  faults,  or,  "transgressions"  (A.V.).     David  pleads 


02     A    COMPANION    TO   THE    PRAYER-BOOK    PSALTER. 


P     .'■ 


ft 


no  excuse  or  extenuation,  but  makes  a  full  confession  as 
Ills  only  plea  for  mercy. 

4.  Against  Thee  only.  And  yet  David  had  griev- 
ously injured  Uriah.  But  in  Hebrew  subordinate  ob- 
jects are  represented  as  nothing  in  comparison  with  those 
that  are  highest  (compare  Ps.  L.  9-14).  In  the  mind  of 
a  true  Israelite  David's  offence  against  Uriah  was  us 
nothing  compared  with  his  sin  against  God. 

"  that  Thou  mightest  be  justified  when  Thou  speakest " 
(A.  v.),  i.e.,  that  Thou  mightest  be  acknowledged  by  men 
to  be  righteous  vhen  Thou  deliverest  sentence. 

'*and  clear  when  Thou  judgest"  (A.V.). 

David  seems  to  regard  his  sin  as  permitted  by  God 
with  the  purpose  of  overruling  it  for  good.  Man's  sin- 
fulness may  reveal  more  clearly  God's  goodness. 

5.  Behold,  I  was  shapen,  etc.  A  confession  of  origi- 
nal or  birth  sin.  This  sin  is  universal;  hence  the  neces- 
sity for  infant  baptisL  ^  that  God  might  by  it  "grant  to 
the  child  that  thing  which  by  nature  he  cannot  have." 
David  does  not  pleiid  it  as  an  excuse,  but  states  it  as  tlie 
ground  and  origin  of  his  sins. 

6.  and  shalt  make  me  to  understand  wisdom  secret- 
ly. Rather,  '*  and  shalt  make  me  to  know  wisdom  in 
my  innermost  consciousness." 

7.  with  liyssop.  Hyssop  was  used  in  Levitical  purifi- 
cations, and  especially  in  the  case  of  leprosy,  the  type  of 
sin  (Lev.  xiv.  4-6). 

whiter  than  snoiu 
18. 

10.  Make  me. 
(A.V.). 

aright  spirit,  i.e.,  a  steadfast  spirit,  firmly  fixed  so 
as  not  to  be  shaken  by  the  winds  of  temptation. 

11.  take  not  Thg  holy  Spirit  from  me.     When  Samuel 


The  same  figure  is  used  in  Is.  i. 


Rather,  "  Create  in  me  a  clean  heart " 


MORXING    PRAYER. 


63 


anuinted  Dtivid  to  Ijis  offiw,  **  tlie  Spirit  of  the  Lord 
came  upon  David  from  that  day  forward  "  (1  Sam.  xvi. 
13).  David  must  have  remembered  how  the  Spirit  had 
left  Saul,  and  must  have  felt  that  he  also  was  in  danger 
of  being  forsaken. 

13.  a7id  stablish  me,  etc.,  or,  'Met  Thy  free  Spirit  up- 
hold me."  Free  here  means  ungrudging,  generous,  that 
•which  urges  to  willing  obedience.  Where  the  Spirit  of 
the  Lord  is,  there  is  liberty  (2  Cor.  iii.  17). 

13.  Then  shall  I  teachy  etc.  There  is  here  implied  a 
wish  to  convert  others  who  had  sinned  like  himself. 
Such  a  wish  is  a  sure  sign  of  true  repentance. 

14.  from  hlood-guilliness.  Uriali's  blood  may  have 
cried  for  vengeance,  like  that  of  Abel  (Gen.  iv.  10). 

of  my  health,  or,  "of  my  salvation"  (A.V.). 

18,  19.  Build  T)iou  the  walls  of  Jerusalem.  Some 
have  supposed  that  these  verses  were  added  during  or 
after  the  Babylonish  captivity,  but  it  is  a  needless  sup- 
position. David's  prayer  was  literally  fulfilled  by  his 
own  instrumentality.  "  David  built  thecity  round  about; 
....  and  Joab  repaired  the  rest  of  the  city"  (1  Chron. 
xi.  8).  It :.  characteristic  of  David  that  he  should  con- 
clude a  Psalm  full  of  personal  feelings  with  a  prayer  for 
the  welfare  of  his  people. 

Psalm  LIL 

The  title  (A.V.)  states  that  this  was  written  by  David 
when  Doeg  the  Edomite  had  informed  Saul  that  David 
had  taken  refuge  at  Nob,  in  the  house  of  Ahimelech 
(1  Sam.  xxi.  7).  A  massacre  was  then  commanded  by 
the  king,  which  Doeg  carried  into  execution,  and  in 
which  eighty-five  priests  perished. 

1.  thoti  tyrant.  Rather,  *•  thou  man  of  bodily 
strength,"  i.e.,  Doeg,  the  chief  of  Saul's  herdsmen. 


1 1 
1 


64     A   COMPANIONT   TO   THE    I'RA  YRiv-BOOK    PSALTER. 


!    ! 


■i 


mischief.     Rather,  mjilig-'Mty. 

2.  yet  daily,  or,  *' continually"  (A.V.). 

3.  Rather,  "Thy  tongue devisoth  malignity,  like  a  sharp 
razor,  working  treachery."  As  a  razor  cuts  suddenly,  so 
Doeg  without  any  intimation  caused  the  sudden  destruc- 
tion of  David's  friends. 

4.  Therefore.     Riither,  **  likewise." 

The  retribution  foretold,  exactly  corresponds  to  Doeg's 
crime.  He  had  dragged  the  priests  forth  from  their 
dwellings,  and  rooted  them  out  of  the  land. 

7.  fear,  i.e.,  reverence  God  on  account  of  His  right- 
eous judgments. 

shall  laugh.  This  exultation  of  the  righteous  comes 
from  sympathy  with  God's  law,  and  not  from  the  indul- 
gence of  the  personal  feeling  of  revenge. 

8.  Lo,  this  is  the  man,  etc.  The  Psalmist  goes  to  the 
root  of  the  evil.  The  love  of  riches  (which  Saul  would 
be  likely  to  bestow  upon  an  unscrupulous  adherent), 
alienated  Docg  from  God. 

9.  /  am  like  a  green  olive-tree.  It  has  been  conjec- 
tured that  Nob  was  on  the  northern  side  of  the  Mount 
of  Olives;  hence  the  image  in  the  text  was  suggested. 

10.  and  I  will  hope,  etc.  Rather,  "  I  will  wait  for 
Thy  name,  for  it  is  good,  in  the  presence  of  Thy  saints ;" 
i.e.,  David  will  wait  amongst  God's  faithful  people  for 
the  manifestation  of  goodness,  which  is  involved  iu  the 
very  name  of  God. 


!  I, 
I    1 


Day  10. 

EVENING  PRAYER. 

Psalm  LIII. 

This  Psalm  is  nearly  identical  with  Ps.  XIV.     Both 
ure  ascribed  to  David  in  their  titles. 


L. 


EVENrXft    PRAYER. 


66 


6.   TJiey  tvere  afraid  when  no  fear  was,  etc.     This  Avas 
probably  added  in  the  time  of  Jehosliuphat  or  Hezekiali, 
when  Jerusalem  was  miraculously  saved  from  ruin  by 
the  sudden  destruction  of  the  invading  armies  (3  Chron 
XX.  21;  2  Kings  xix.  35). 


Psalm  LIV. 

This  Psalm  was  composed  by  David  (A.  V.,  title)  when 
lie  was  in  great  danger,  after  he  had  taken  refuge  amongst 
the  Ziphites  and  had  been  betrayed  by  them  to  Saul  (1 
Sam.  xxiii.  19  and  xxvi.  1),  It  is  prophetic  of  Christ's 
betrayal  and  of  the  rage  of  His  enemies;  hence  it  is  a 
Proper  Psalm  for  Good  Friday. 

1.  avenge  me.     Rather,  **  judge  me"  (A.  V.). 

strangers  are  risen  uj)  against  me.  The  Ziphites 
may  be  referred  to,  who,  thorgh  they  Avere  Jews,  had 
treated  David  as  an  alien;  or  the  men  of  Keilah,  who 
would  have  given  him  up  to  Saul,  though  he  had  saved 
them  from  the  Philistines  (I  Sam.  xxiii.  6). 

tyrants.     Rather,  fierce  ones. 

5.  mine  enemies,  i.e.,  persons  lying  in  ambush  to  de- 
stroy me.     So  also  Ps.  V.  8. 

destroy  Thou  them  in  Thy  truth.  Rather,  by  Thy  truth, 
i.e.,  by  the  manifestation  of  Thy  faithfulness. 

6.  because  it  is  so  comfortable.  Rather,  **for  it  is  good" 
(A.  v.). 

7.  For  He  hath  delivered.  Here,  again,  the  Psalmist's 
faith  realizes  his  future  deliverance. 

mine  eye  hath  seen,  etc.  Rather,  "  mine  eye  hath  looked 
upon  mine  enemies."  The  words  **  his  desire"  should  bo 
omitted.  David  looked  calmly  upon  his  enemies  because 
he  felt  sure  of  God's  protection. 


66     A    COMPANION   TO   THE    PRAYER-BOOK    PSALTEK. 


i 


i; 


\\ 


1 


.  mi 


Psalm  LV. 

Written  by  David  during  tlio  rebellion  of  Absalom 
probably  after  he  had  been  driven  from  Jerusalem,  and 
had  looked  down  over  it  from  the  Mount  of  Olives  (3 
Sam.  XV.).  The  Psalmist  appeals  to  God  to  hear  his 
prayer  and  deliver  him  from  his  malicious  enemies,  one 
of  whom  had  been  his  trusted  friend.  He  concludes  with 
a  declaration  of  his  firm  hope  and  confidence  in  God. 

6.  0  that  I  had  wings,  etc.  As  the  dove  flies  swiftly 
to  her  rocky  nest  to  escape  from  the  storm  (v.  8),  so 
would  David  flee  away  from  the  outburst  of  furious  pas- 
sions (v.  8).  "  David  said.  Arise,  let  us  flee,  make  speed 
to  depart,  lest  he  (Absalom)  overtake  us  suddenly"  (3 
Sam.  XV.  14). 

7.  the  wilderness.  David  did  remain  in  the  wilder- 
ness after  he  had  fled  from  Absalom  (3  Sam.  xv.  28). 

9.  Destroy  a?id  divide  their  tongues.  Rather,  **  Con- 
found and  divide  their  tongues."  The  expression  of  a 
wish  that  the  league  against  him  may  be  broken  up, 
probably  with  an  allusion  to  the  confusion  of  tongues 
at  Babel. 

for  I  have  spied,  etc.,  or,  "  I  have  seen  violence  and 
strife  in  the  city." 

This  and  the  two  following  verses  represent  the 
wretched  condition  of  Jerusalem  after  it  had  rejected 
David,  and  was  in  the  hands  of  the  rebel  Absalom  and 
his  adherents,  and  they  prefigure  its  state,  in  the  interval 
between  the  rejection  of  Christ  and  its  destruction. 

12-14.  Ahithophel  is  here  referred  to,  the  typo  of 
Judas. 

14.  my  guide,  or,  my  associate. 

15.  as  friends,  or,  in  the  throng,  i.e.,  in  the  midst  of 
other  worshippers. 


•  lau'^'aufKiLJUi 


PSALTEK. 


of  Absalom 
oriisalem,  and 

of  Olives  (2 
I  to  hear  his 

enemies,  one 
includes  witli 
ce  in  God. 
3  flies  swiftly 
I'm  (v.  8),  so 
f  f  nrious  pas- 
,  make  speed 
mddenly"  {2 

the  wilder- 
.  XV.  28). 
ther,  *'  Con- 
ression  of  a 
broken  up, 

of  tongues 

iolence  and 

•resent  the 
ad  rejected 
bsalom  and 
bhe  interval 
iction. 
le  typo   of 


10  midst  of 


EVENING    PKAYEK. 


.••V 


IC.  let  them  go  doicn  quick  into  hell  Hell,  or  Sheol 
means  rot  only  the  place  of  j)uni.shmcnt,  but  the  whole 
of  the  unseen  world,  as  in  the  Creed:  -He  descended 
into  hell."  Quick  means  living;  e.g.,  the  quick,  i.e., 
the  hvmg  fle.h;  a  quick-set  hedge,  i.e.,  a  living  hedge, 
liiere  may  be  an  allusion  in  the  text  to  the  fate  of 
Korali  and  his  comi)any,  who  went  down  -quick"  into 
the  ])it  (Numbers  xvi.  30). 

We  should  consider  David  as  speaking  here,  not  in  his 
j.rivate  capacity,  but  as  a  i)rophet  and  king,  and  pro- 
nouncing a  judicial  sentence.  His  feelings  as  a  father 
and  private  man  may  be  seen  in  his  command  to  Joab  to 
spare  Absalom,  and  in  his  sorrow  at  Absalom's  death  (3 
Sam.  xviii.  5,  33). 

10.  David  takes  comfort  from  former  deliverances 
For  there  were  many  with  me.    Rather,  -  many  with- 
stood me." 

20    For  they  will  not  turn,  nor  fear  God,     Rather, 
who  have  not  changes,  and  they  fear  not  God  "  i  e 
they  have  hitherto  gone  on  without  changes  or  reverses 
of  fortune,  but  they  are  always  prosiKn-ous,  and  fear  not 
God. 

21,  22.  David  hei-e  leverts  to   the   treachery  of  his 
friend  Ahithopheh 

His  words  were  smoother,  etc.     So  Judas   betrayed 
Christ  with  a  kiss. 

•  r^'  ;'';,  ^'^'^^"^  ^'^'"^^^  ^^^""^  ^'^^^  '^  prophecy  of  the  sui- 
cide of  Ahithophel  (2  Sam.  xvii.  23),  and  of  the  fate  of 
Absalom  whose  corpse  was  -  cast  into  a  great  pit  in  the 
woocl  2  Sam.  xvii.  17),  but  they  may  merely  express 
the  Psalmist  s  firm  conviction  of  God's  retributive  jus- 
tice. •* 


C8     A    COMPANION   TO   THE   PRAYER-ROOK    PSALTER. 


Day  11. 

MORNING   PRAYER. 

Psalm  LVI. 

This  is  described  (A.  V.)  as  a  Psalm  of  David  when 
tlie  Philistines  took  him  in  Gath.  The  event  referred  to 
is  related  in  1  Sam.  xxi.  2-11.  lie  was  in  great  danger 
from  the  envy  of  the  lords  of  the  Philistines;  and  though 
it  is  not  said  that  they  seized  hini,  it  is  probable  that 
they  did,  and  that  they  would  have  killed  him  if  Achish 
had  not  prot-^cted  him. 

5.  They  daily  mistake  my  tvords,  or,  "■  Every  day  they 
wrest  my  words."  MLsLake,  in  old  English,  meant  tomis- 
rej)resent  voluntarily. 

5,  G.  They  hold  all  together,  and  heep  themseiccs  close, 
etc.  A  description  applicable  to  David's  position  at  the 
court  of  Achish.  He  was  then  a  fugitive  from  Israel, 
surrounded  by  malicious  foes. 

8.  Thou  tellest  my  flittinys,  or,  *'  Thou  numberest  my 
wanderings." 

put  7ny  tears  into  Thy  bottle.  As  the  traveller  carefully 
keeps  water  or  wine  in  leather  bottles  for  a  journey,  so 
David  trusts  that  God  keeps  in  memory  every  tear  he 
sheds.  Tears  are  precious  as  memorials  of  sorrowful 
pleadings  and  heartfelt  prayers. 

There  may  be  a  reference  here  to  the  curious  Egyp- 
tian custom  of  preserving  the  tears  of  mourners  in  little 
bottles. 

Thy  hook,  i.e.,  of  remembrance  (Malachi  iii.  IG; 
Rev.  iii.  6). 

12.  Unto  Tliee,  0  God,  tvill  J  pay  my  vows.  Rather, 
''Thy  vows  are  upon  me,  OGod"  (A.  V.),  i.e.,  the  vows 
offered  to  God  by  David  when  he  was  in  trouble. 


PSALTER. 


f  David  when 
}nt  referred  to 
I  great  danger 
s;  and  though 
probable  that 
him  if  Acliish 

]very  day  they 
meant  tomis- 

emselv'cs  close, 
H)sition  at  the 
3  from  Israel, 

tuimberest  my 

eller  carefully 

a  journey,  so 

every  tear  he 

of  sorrowful 

Jurious  Egyp- 
rners  in  little 

lachi    iii.    IG; 


MOUNIXG    FUAYEK. 


Psalm  LVII. 


69 


The  title  of  this  Psalm  says,  that  it  was  composed  by 
David  when  he  fled  from  ISaul  in  the  cavo.  This  may 
iiave  been  the  cave  of  Adullam  (1  Sam.  xxii.  1),  near 
the  land  of  the  Philistines,  or  the  cave  of  Engedi,  west 
of  the  Dead  Sea,  where  David  s^jared  Saul's  life.  The 
Psalm  is  one  of  four  (the  others  are  58,  51),  75)  which  bear 
the  superscription  Al-taschith,  i.e..  Destroy  not.  Proba- 
bly they  were  set  to  a  tune  bearing  that  name,  in  reference 
to  David's  words  to  Abishai,  **  Destroy  him  not,"  when 
Abishai  would  have  taken  Saul's  life  (1  Sam.  xxvi.  9). 
Verses  6  and  9  are  considered  as  prophetical  of  the  mani- 
festation of  God's  glory  in  the  Resurrection  and  Ascen- 
sion of  Christ.  Hence  this  is  one  of  the  Proper  Psalms 
for  Easter  Day. 

2.  that  shall  perform  the  cause  luhich  I  have  in  hand, 
or,  that  accomplisheth  what  is  good  for  me. 

3.  and  save  me  from  the  reproof  of  him  that  wonld  eat 
me  np,  or,  **'and  save  me,  though  he  that  Avould  eat  me 
up  (or  persecutes  me)  revileth." 

4.  ''Ml/  soul  (i.e.,  life)  is  among  lions,"  i.e.,  violent, 
men  (Ps.  XXII.  13). 

6.  above  the  heavens,  etc.  Let  the  deliverance  be  such 
that  the  heavens  and  the  earth  may  recognize  God's 
power  in  it. 

7.  they  have  digged  a  pit,  .  .  .  and  are  fallen.  This 
may  refer  to  Saul's  adventure  at  Engedi  (1  Sam.  xxvi.), 
but  the  metaphor  is  a  common  one. 


nt's.  Rather, 
i.e.,  the  vows 
ouble. 


Psalm  LVIII. 


David  in  this  Psalm  especially  rebukes  unrighteous 
judges.     He  probably  wrote  it  in  the  first  year  of  his 


70     A    COMPANION   TO   THE   PKAYER-BOOK    PSALTKU. 


Iff 


reign,  after  a  period  of  turbulence,   during  wliicli  the 
peoi)le  Imd  suffered  from  injustice  and  oi)pres8ion. 

1.  Tiie  word  translate^.  **0  congregation"  really 
means  silence,  and  tiie  first  clause  may  be  i)ai'jii)lirased: 
'"  Will  you  utter  justice  now  after  long  silence?"  Absalom 
afterwai'ds  falselv  insinuated  that  justice  had  been  de- 
nied  by  David  himself  {2  Sam.  xv.  :^-G). 

2.  your  hands  deal  luifh  ivickedncss.  Rather,  '*  ye 
weigh  the  violence  of  your  hands''  (A.  V.);  i.e.,  instead 
of  weighing  matters  in  a  balance  of  justice,  you  exhibit 
and  distribute  your  own  violence  (Job  xxxi.  0).  Ilosea 
xii.  7:  "The  balances  of  deceit  are  in  his  hand;  he  lov- 
eth  to  oppress/' 

3.  froward,  i.e.,  perverse,  turned  from  God.  Fro- 
ward  (from-ward)  is  opposed  to  toward. 

4.  the  deaf  adder.  Tlie  adder  appears  to  be  specified, 
both  because  it  is  one  of  the  most  venomous  of  snakes, 
and  also  because  serpent-charmers  find  the  greatest  diffi- 
culty in  taming  it. 

6.  Break  their  teeth,  etc.  Evil-doers  must  be  put 
down.  If  the  poison  cannot  be  drawn  out,  the  fangs 
must  be  broken. 

smite  the  javj-bones,  etc.  The  Psalmist  introduces 
another  figure,  and  describes  the  cruel  judge  as  a  lion 
wliose  teeth  must  be  broken. 

let  them  fall  away,  etc.  These  words  may  be  thus 
paraphrased:  "let  them  fall  away  like  water  poured 
out  and  running  to  Avaste;  and  when  He  (i.e.,  God) 
shooteth  His  arrows,  let  them  be  immediately  de- 
stroyed." 

7.  as  a  snail.  The  snail  emits  slime,  and  thus,  as  it 
were,  becomes  consumed  as  it  goes. 

8.  Or  ever  your  pots,  etc.  Or,  is  old  English  for 
before.     Rather,  "  Before  your  pots  can  feel  the  thorns, 


EVENING    PUAYER. 


71 


He  shall  take  tliem  (i.e.,  the  thorns)  away  as  with  a 
whirlwind,  both  living  (i.e.,  green)  and  dried  up." 

The  sense  is  that  tlie  i)lans  of  the  wicked  are  suddenly 
frustrated  hy  the  tempest  of  God's  displeasure. 

Before  their  pots,  in  which  they  are  cooking  their 
])rey,  can  feel  the  effect  of  the  fire  of  thorns,  God  will 
sweep  away  all  the  fuel  both  green  and  dry. 

9.  ''lie  shall  wash  His  feet  in  the  blood  of  the  wicked  " 
(A.  v.).  Words  of  warning,  not  of  vengeance.  It  must 
be  remembered  that  David  was  tender  towards  his  sub- 
jects even  when  rebellious,  and  that  the  destruction  of 
the  wicked  is  ascribed  to  the  justice  of  God. 

Day  11. 

EVENING  PRAYER. 

Psalm  LIX. 

A  Psalm  of  David, ''  when  Saul  sent,  and  they  watched 
the  house  to  kill  him."  This  inscription  of  the  Psalm 
agrees  with  its  contents.  The  enemies  of  the  Psalmist 
are  represented  as  lying  in  wait  to  seize  him,  or  going 
about  uttering  threats  against  him.  The  event  referred 
to  is  described  in  1  Sam.  xix.,  where  we  also  learn  that 
the  design  of  Saul  was  frustrated  by  the  affection  of  his 
daughter  Michal  for  her  husband  David.  The  Psalmist 
declares  his  innocence,  prays  for  deliverance  from  his 
enemies,  whose  malice  he  forcibly  describes,  and  con- 
cludes with  an  expression  of  his  trust  in  God's  mercy 
and  protection.  David  was  persecuted  by  the  people 
whom  he  had  loaded  with  benefits,  and  was  in  this  respect 
a  type  of  Christ. 

].  defend  me,  or,  set  me  up  on  a  high  place. 

3.  They  lie  waiting.  Saul's  agents  (the  mighty  men, 
or  strong  ones)  watched  David's  house  to  slay  him  in 
the  morning. 


72      A    COMPANION   TO  THE   PRAYER-HOOK    PSALTKR. 

witlionf  ffin/  ojf'rurt'.  Protofitiitioiis  of  innocence  occiir 
more  frequently  in  Psalms  of  this  em ! y  period,  not  only 
bccjinse  David  was  in  youth  comimratively  unstained, 
hut  also  heciiuso  they  arc  moie  ui)])r()i)riale  in  the  case  of 
ft  ])ersccuted  subject  than  in  the  case  of  u  king  beset  by 
rebels  and  foreign  foes. 

4.  They  run,  etc.,  with  the  officious  servility  of  low 
agents. 

f).  (til  the  heathen.  David's  mind  ])asses  from  his  [)er- 
sonal  danger  to  the  dangers  impending  over  his  country. 
Saul  also  may  have  specially  employed  heathen  such  as 
Doeg  the  Edoniite,  in  persecuting  one  who  was  dear  to 
all  true  Israelites  from  his  victories  over  the  Philistines. 

G.  Theji  go  to  and  fro  (or,  **  return,"'  A.  V.)  in  the  even- 
ing, etc.  Afteran  unsuccessful  search  in  the  morning  (I 
Sam.  xix.  11)  they  returned  in  the  evening,  and  went 
snarling  and  prowling  about  for  him,  as  the  wretched 
dogs  in  an  Eastern  city  run  about  seeking  their  food  at 
nightfall. 

7.  they  speak.     Rather,  they  howl. 

8.  Thou  shalt  lauyh  all  the  heathen  to  scorn.  This 
expression  is  often  used  (Ps.  II.  4),  and  states  the  truth 
that  the  designs  of  (Jod's  enemies  are  utterly  foolish  as 
well  as  wicked.  The  phrase  is  i)eculiarly  forcible  here 
if  it  refers  to  the  device,  by  which  Michal  ridicaled  and 
baffled  those  who  sought  her  husband's  life  (1  Sam.  xix. 
16). 

11.  Slay  them  not,  etc.  We  do  not  read  that  David 
ever  tried  to  kill  anyone  of  Saul's  emissaries  who  came 
against  him,  and  twice  he  saved  Saul's  life. 

The  Psalmist  prays  that  his  foes  may  be  scattered,  not 
killed,  and  so  made  examples  of  Divine  justice. 

The  full  meaning  of  the  words  is  only  seen  in  their 
application  to  the  dispersion  and  misery  of  the  Jews 


«u. 


KVENINO    PUAYEU. 


78 


oncasionod  by  their  rejection  of  the  Saviour,  tlie  anti- 
type of  David. 

12.  For  fhe  sin  of  their  mouth,  etc.  Ratlier,  *'  Oh  the 
sin  of  tiieir  niouthl  Oh  tlic  word  of  tiicir  lipsl  Let 
tliem  be  taken  in  their  i)ride,  and  for  cursing  and  lyinc' 
wiiicli  tiiey  speal^'." 

13.  tinto  the  ends  of  the  irorld.  These  words  are 
ilhistrated  by  the  dispersion  of  the  Jews. 

34.  Tlie  Psalmist  rei)eats  v.  0. 

15.  and  grndrje  if  theij  he  not  satisfied,  or,  "  tliey 
Avill  stay  all  night  if  they  arc  not  satisfied"  (with  my 
blood). 

10,  17.  As  for  me,- 1  will  sing.  The  I  is  emphatic, 
and  is  contrasted  with  *'they"  in  v.  15. 

in  the  morninr/.  David  confidently  anticipates  his 
deliverance  from  the  nightly  attack  designed  by  his 
enemies,  and  that,  in  the  morning,  he  will  be  able  to 
ofEer  his  grateful  thanks  to  God. 


5am.  XIX. 


Psalm  LX. 

A  Psalm  of  David,  written  when  he  was  engaged  in 
his  great  war  with  the  Syrians  and  Ammonites  (2  Sam. 
viii.  13,  12;  1  Chron.  xviii..  xix.),  "  when  Joab  returned 
and  smote  of  Edom  in  the  vnlley  of  salt  twelve  thou- 
sand." Joab's  victory  is  not  mentioned  in  the  historical 
books.  The  Edoniites  bad  i)rob;d)ly  taken  advantage  of 
the  absence  of  David  with  his  army  to  ravjige  the  south- 
ern borders  of  Israel.  The  Psalmist  mourns  for  the 
distresses  ^f  his  people,  but  anticipates  their  final  vic- 
tory. 

1.  cast  ns  out  and  scattered  ns.  These  expressions  in- 
dicate that  the  Israelites  had  suflfered  great  reverses,  and 
had  probably  experienced  cruel  treatment.     This  Avould 


74      A    COMPANION   TO  THE    PRAYER-BOOK    PSALTEIt. 


I 


account  for  Joab's  policy  of  exterminating  the  Edomitcs 
(1  Kings  xi.  15,  10). 

2.  David  speaks  of  the  country,  as  if  it  had  been  con- 
vulsed by  an  eartlujuake. 

3.  heavy  things.  Literally,  ''a  hard  thing,"  i.e.,  se- 
verity. 

a  drink  of  deadly  loine.  Kather,  '*  Avine  of  astonish^ 
ment"  (A.  V.).  A  common  figure  for  great  distress 
(Isaiah  li.  17-23;  Jer.  xxv.  15). 

4.  'riiou  hast  given  a  token.  Rather,  "  Thou  hast 
given  a  banner." 

The  strain  here  changes.  Although  the  army  had 
been  broken,  it  could  yet  be  rallied  under  the  banner  of 
the  Lord  of  hosts,  around  which  all  faithful  Israelites 
could  contend  for  the  true  cause. 

5.  Therefore,  etc.  Rather,  " That  Thy  beloved  maybe 
delivered;  save  with  Thv  right  hand,  and  hear  me" 
(A.  v.). 

Tliy  beloved,  i.e.,  such  as  fear  Thee  (v.  5). 

6.  Ood  hath  spoken  in  His  holiness,  or,  in  His  sanctu- 
ary, i.e.,  from  the  mercy-seat,  whence  the  oracle  went 
forth. 

David  had  consulted  God  after  the  reverse,  and  now 
gives  the  answer.  (1)  The  Israelites  will  firmly  letain 
their  own  land:  (2)  TMiey  will  subdue  tlie  adjoining  coun- 
tries. We  also  see  in  these  words  a  prophecy  that  Christ 
will  rule  over  both  the  Jewish  and  the  (Jei     'o  world. 

The  whole  passage,  vv.  G-12,  is  repeated  in  Ps. 
CVIIL,  vv.  G-13. 

/  ivill  rejoice.  God  rejoices  in  the  welfare  of  His 
people.  The  words  are  appropriated  by  the  Psalmist  as 
expressing  his  own  feelings. 

ana  divide  Sichem,  or,  portion  oui  Sichem,  i.e.,  rule 
over  it  with  undisputed  authority. 


FEi:. 
idomitcs 

3en  con- 

i.e..  se- 

Lstonishr 
distress 

lou  hast 

"ny  had 
inner  -of 
sraelites 


1  niav  DO 
ar  me  " 


sanctn- 
e  went 

nd  now 
y  retain 
S"  coun- 

Clirist 

oHd. 

in    P^. 

of  His 
mist  as 

}..  rule 


EVENING    PRAYER. 


75 


and  viefc  out,  i.e.,  measure,  the  valley  of  Succotli. 
Sicheni,  or  Shechem,  represents  the  west  of  the  Jor- 
dan; Succoth,  the  east  (Josh.  xiii.  27). 

7.  Gilead,  on  the  east  of  Jordan;  the  tribe  of  Ma- 
nasseh,  on  both  siues  of  the  Jordan;  Ephraim,  the  lead- 
ing tribe  of  Israel. 

Judiih  is  mil  lawgiver,  i.e.,  to  Judah  belonged  the 
sceptre  (Gen.  xlix.  10).  Only  in  the  reigns  of  David 
cud  Solomon  could  it  be  said  that  the  sceptre  (the  king) 
belonged  to  Judah,  and  that  Ephraim  was  the  strength 
of  tlie  king's  head,  or  his  most  |»o\verful  tribe. 

8.  Moah  is  my  washpoty  or,  footbath;  i.e.,  Moab  is  re- 
duced to  utter  subjection  (2  Sam.  viii.  2). 

over  Edam  will  I  cast  out  mif  shoe.  Whilst  the  king 
regards  Moab  as  a  vessel  fit  only  for  the  meanest  uses, 
lie  casts  to  Edom  as  a  slave  tho  shoe  he  has  taken  off  (2 
Sam.  viii.  14). 

Philistia,  be  thou  r/lad  of  me.  Rather  as  in  Ps. 
CVIII.  9:  ''Over  Philistia  will  I  triumph." 

9.  The  strong  city.  Selah  (2  Kings,  xiv.  7),  or  Pctra, 
the  chief  city  of  Edom. 

10.  Rather  as  in  A.  V.:  ''Wilt  not  Thou,  0  God, 
which  hadst  cast  us  otT,  and  Thou,  0  God,  which  didst 
not  go  out  with  our  armies?" 

Psalm  LXI. 

This  Psalm  was  written  by  David  when  he  was  driven 
from  Jerusalem  by  Absalom. 

2.  When  David  Avas  an  exile  from  Zion  and  tne  sanc- 
tuary, he  seemed  to  himself  to  be  in  "  the  ends  of  the 
earth  " 

3.  the  ri\h  that  is  higher  than  /,  i.e.,  "  the  rock  that  is 
too  lugh  for  me  to  climb  without  God's  help."     David 


n 


II 


76     A    COMPANION   TO   THE    PRAYER-BOOK    PSAUKR. 

Ii.'is  no  doubt  Mount  Ziou  in  liis  riiiiid,  which  lie  had 
taken  by  assault  from  tlie  Jebusites,  but  wliieii  is  now 
occupied  by  bis  rebellious  subjects. 

4.  I  tv ill  dwell,  i.e.,  This  is  my  earnest  desire. 
under  the  covering  of  T/n/ winr/s.     The  wings  of  the 

cherul)im  overshadowed  the  mercy-seat  upon  the  Ark. 
Tlie  Divine  Presence  rested  upon  the  mercy-seat. 

For  ever  imjdies  faith  in  a  futui'e  abode  of  blessed- 
ness symbolized  by  the  earthly  tabernacle. 

5.  and  hast  f/iven  an  hen'fafje,  etc.  Katber  as  in 
A.  V. :  "  Thou  hast  given  me  the  heritage  of  those  that 
fear  Thy  name  ;"'  that  is,  the  heritage  described  in  v.  4. 

G.  Thou  i^halt  grant,  etc.  Rather,  "  Tiiou  Avilt  add 
days  to  the  days  of  the  king,"  i.e.,  not  merely  prolong 
his  life,  but  add  to  his  natural  life  an  eternal  one.  David 
is  speaking  here  of  the  Messiah,  the  ideal  King,  of  whom 
he  was  a  type. 

Day  12. 

MORXIXG  PRAYER. 

Psalm  LXII. 

This  Psalm  closely  resembles  Ps.  XXXIX.,  and  was 
undoubtedly  written  by  David.     Its  date  is  uncertain. 

1.  ^f^/  soul,  etc.,  or,  *'  My  soul  is  silently  waiting  upon 
God,"  i.e.,  turned  to  Ilim  in  speechless  ex])ectation. 

3.  af/ainst  every  man.  Rather,  "  against «  man"  (A.V.), 
i.e.,  against  the  Psalmist  himself.  "  How  long  will  ye  as- 
sault me  oidy?"  **  Al!ithoi)hel  said  to  Absalom,  Let  me 
come  upon  him  with  twelve  thousand  men,  and  I  will 
smite  the  I'hir/  onli/"  (I  Sam.  xvii.  1,  2);  va(\  Ilushai 
agreed  in  this  (vv.  12,  13). 

The  verse  may  be  taken  in  another  sense,  as  follows: 
*'  How  long  will  all  of  you  unite  to  crush  a  man  who  is 
like  a  bowing  wall,  a  tottering  hedge?"     David  was  in 


1i!t 


[•j:r. 


MOUXING    PRAYER. 


77 


lie  liad 
is  now 


s  of  the 

he  Ark. 

\- 

b  lessee! - 

ler  as  in 
lose  that 
.1  in  V.  4. 
-wilt  add 
•  i)rolonf? 
p.  David 
of  whom 


,  and  was 
certain, 
ing  upon 
ition. 
''(A.V.), 
^'ill  ve  as- 
1,  Let  me 
md  I  will 
1  Iliishai 

s  follows: 
im  who  is 
id  was  in 


such  a  state  that  it  seemed  as  if  but  little  were  needed  to 
crush  him. 

6.  so  f/i a f  I  .shall  no f  fall  {WtoniWy,  *'be  moved").  His 
conlidence  is  increasing.  In  v.  2  he  says,  '*  so  that  I 
shall  not  be  greatly  moved." 

7.  ?ni/  health,  i.e.,  my  salvation. 

8.  dcceifful  upon  the  ^veiijhtSy  i.e.,  found  deceptive 
when  tried  in  the  balance. 

The  Psalmist  uses  two  words  for  man,  one  (adam) 
answering  to  homo,  a  common  man;  the  other  (ish)  to 
vir,  a  man  of  some  distinction. 

**Snrely  the  children  of  men  (of  low  degree)  are  but 
vanity,  the  children  of  men  of  note  are  a  lie;  in  the 
scales  they  go  up;  they  are  altogether  lighter  than  mere 
breath." 

10.  Rather  as  in  A.  V. :  ''  Trust  not  in  oi)prcssion,  and 
be  not  vain  in  robbery,"  i.e.,  trust  not  vainly  in  rapine. 

Lawless  oppressors  are  frequently  alluded  to  (Ps.  LVIIL 
2;  Prov.  i.  11-14).  Tiiese  men  probably  joined  Absa- 
lom. They  would  naturally  range  theYnselves  against  a 
just  king  who  labored  to  suppress  them. 

11  God  spake  once  and  twice,  etc.  So  in  Job  xxxiii. 
14:  **  God  speakoth  once,  yea  twice." 

The  Psalmist  is  speaking  of  a  revelation  made  to  his 
conscience,  viz.,  that  God  is  all-powerful,  and  that  He 
is  both  merciful  and  just. 

12.  Rather,  *'And  to  Thee,  0  Lord,  belongs  grace, 
for  Thou  wilt  pay  every  man  according  to  his  work." 

The  i)ayment,  though  exactly  in  accordance  with 
man's  deserts,  comes  as  a  free  gift  from  God's  grace. 

Man's  work  does  not  earn  payment  from  Him  who 
alone  gives  the  i)ower  to  work. 

"  ^Ivnl  lives  from  iiifiti  to  man, 
But  not  fium  man,  O  Lord,  lo  Thee." 


78     A    COMPANION    TO    THE    PUA  Y  KRHOOK    PSALTER. 


i:.) 


I  1 

I 


PSALM    LXIII. 

**  A  Psiilm  of  David,  when  lie  was  in  the  wilderness  of 
Judali,"  i.e.,  after  lie  was  driven  from  Jeriisulem  by  Absa- 
lom, and  before  he  had  crossed  the  Jordan.  **The  king 
and  all  that  were  with  him  came  weary*'  {'i  Sam.  xvi.  14.) 
to  the  region  nortiiwest  of  tlie  Dead  Sea,  "a  barren  and 
dry  land  where  no  water  is.''  '"  i  will  come  14)011  him/' 
said  Ahithophel,  *'  when  he  is  weary  and  weak-handed  " 
(2  Sam.  xvii.  2).  And  when  David  had  crossed  the 
Jordan,  those  who  received  him  and  his  adherents  said, 
*'The  people  is  hungry,  and  weary,  and  thirsty  in  the 
wilderness"  {2  Sam.  xvii.  'id). 

1.  My  God.  The  word  unveils  a  truth  unknown  be- 
yond the  precincts  of  revelation.  It  teaches  us  that  the 
Almiglity  and  Eternal  gives  Himself  in  the  fulness  of 
His  Being  to  the  soul  that  seeks  Him.  Man  can  indeed 
give  himself  by  halves;  he  can  bestow  a  little  of  his 
thought,  of  his  heart,  of  his  endeavor,  upon  his  brother 
man.  In  other  words,  man  can  be  imperfect  in  his  acts, 
as  he  is  imperfect  and  Unite  in  his  nature.  lUit  when 
God.  the  Perfect  Being,  loves  the  creature  of  His  iiand, 
He  cannot  thus  divide  His  love.  Ho  must  perforce 
love  with  the  whole  directness  and  strength  and  inten- 
sity of  His  Being:  for  He  is  God,  and  therefore  incapa- 
ble of  partial  and  imperfect  action.  He  must  give  Him- 
self to  the  single  soul  with  as  absolute  a  coin))leteness  as 
if  there  were  no  other  being  l)esides  tlie  soul  which  He 
loves.  And,  on  his  side,  man  knows  that  this  gift  of 
Himself  by  God  is  thus  entire;  and  in  no  narrow  spirit 
of  ambitious  egotism,  but  as  grasping  and  representing 
the  literal  fact,  he  cries,  ''My  God."     (Liddon.) 

early  inll  [  hopIc  TTiee.     In  many  passages  this  denotes 


JIOHXIVG    PRAYKR. 


:9 


earnest  socking;  l)cre  if,  prohal)!)-  points  to  tiio  pniycr  in 
tiio  oui-ly  morning,  wiien  tiie  king  uwoke  refresiied. 

3.  Kiitlier,  '^Tiius  have  1  looked  upon  Tiiee  in  tlio 
sanctuiiry,  to  behold  Tliy  ])o\ver  and  glory."  The  nieun- 
ing  is,  *^Tiie  longings  I  now  have  are  the  same  as  those 
I  liud  when  1  \vorshii)pe(l  in  the  sanetnary,  and  realized 
the  glory  symbolized  by  the  Ark  of  the  Covenant." 

6.  with  marrow  and  fatness.  David  could  feed  on 
spiritual  joys,  though  he  was  hungry  and  thirsty  in  the 
wilderness. 

7.  R'lther  as  in  A.  V. :  '•  When  I  remember  Thee  upon 
my  bed,  and  meditate  on  Thee  in  the  night-watches." 

8.  Under  the  sliadow  of  Thy  wings  will  I  rejoice. 
The  Ark  with  the  mercy-seat  ovcrslui.lowed  by  the 
Avings  was  absent,  but  the  power  and  protection  symbo- 
lized were  j) resent. 

:>.  uiijsoulhangelh,  etc.,  or,  ''mysoulcleaveth  to  Thee." 
The  tii^t  clause  describes  the  aspiration  of  the  soul;  the 
second,  God's  firm  suj^port  of  it. 

10.  unchr  the  earth,  i.e.,  either  the  grave  or  Sheol. 

11.  let  them  fait,  etc.,  or,  "they  shall  fall  by  the 
sword:  they  shall  be  a  imrtion  for  foxes"' (A. V.).  A 
pro})hecy,  not  an  imi)recati()n. 

fo.ves,  i.e..  jackals.  Absalonrs  army  was  routed  in 
the  wild  region  east  of  Jordan,  and  the  slain  became  a 
l>rey  to  the  wild  beasts  there. 

Vi.  the  king.  David  realizes  his  restoration  to  his 
kingdom. 

''every  one  that  sweareth  hj  Hun  shall  glory'  (A.V.). 
hj  Him,  i.e.,  by  God  (Deut.'vi.  13);  oi-,*  it  may  be,  by 
the  King  foreseen  by  David,  and  si)eaking  in  him,  i.e., 
Christ. 

tli.ai  speah  lies.  Davi'd  <'omplains  that  his  enemies  do 
this(Ps.  Xrj.  r,-,s). 


■l\ 


^1 


ii. 


M. 


80     A   COMPANIOX   TO  THE   PRAYKIM'.OOK    rSAl/IER. 


Psalm  LXIV. 

David  hero  deprecatos  the  trcacliorous  slanders  of  his 
enemies.  Probably  the  Psalm  was  'written  when  he 
heard  tFiat  his  own  counsellors  were  consj)iring  with 
Absalom  against  him.  It  is  nppoinled  in  tiie  American 
Prayer  Book  as  a  Proper  Psalm  for  Good  Fiidjiy. 

2.  froioard,  i.e.,  ])erverse,  wicked  (Ps.  LVIII.  3). 
gathering  together,  or,  ^'secret  counsel"  (A.V.). 

Tlie  verse  points  to  (1)  a  secret  conspiracy  which 
David  susi)eeted,  and  (2)  an  open  rising  of  the  con- 
spirators which  he  api)rehended. 

3.  their  tougve.  False  charges  and  insinuations  were 
the  main  cause  of  David's  overthrow  (2  Sam.  xv.  2-G). 

The  charge  of  neglecting  to  administer  justice  would 
turn  the  peojile  against  David  even  more  than  his  great 
sin,  which  only  jippearcd  to  concern  a  single  family. 

comnume  amnng  tltcmsclves,  i.e.,  in  going  over  every 
detail  of  their  plot. 

Whatever  David's  sins  might  bo,  he  knew,  and  his 
enemies  knew,  that,  as  the  anointed  king,  he  represented, 
against  rebels,  the  cause  of  righteousness. 

6.  This  verse  may  be  thus  rendered:  **Tiiev  devise 
iniquities;  we  have  (they  say)  completed  a  well-devised 
plan;  and  the  inward  thought  of  a  man's  heart  is  dec])." 
Tlie  Psalmist  quotes  their  own  wor<is.  He  seems  to 
hear  them  exulting  in  the  secrecy  of  their  plans  and 
subtlety  of  their  thoughts.  Ahithophel  is  probably  the 
man  pointed  at. 

7.  Whilst  they  are  taking  aim,  the  arrows  of  God's 
wrath  pierce  them. 

8.  their  own  tongues'  shall  malce  them  fall,  i.e.,  they 
siiall  make  one  another  to  fall  by  their  counsels. 


n 


.TER. 


EVENIN(i    PRAYER. 


81 


3rs  of  liis 

vllC'U     lio 

y. 
f.  3). 

;y  wliich 
the  con- 
on. s  Avcre 
r.  2-G). 
ce  won  1(1 
his  great 
nily. 
er  every 

and  his 
•esented, 

>y  device 
l-devised 
ia'  deep." 
!eenis  to 
ans  and 
)ablv  the 

of  God':3 

.e.,  tlicy 


*'  Absalom  and  all  the  nicii  of  Israel  said,  Tlie  counsel  of 
Hushai  the  Arehiteis  better  than  the  counsel  of  Ahitiio' 
pliel.  For  the  Lord  had  appointed  to  defeat  the  good 
counsels  of  Ahithophel,  to  the  intent  that  He  might 
bring  evil  upon  Absalom"  {'i  Sam.  xvii.  14). 

As  a  general  truth,  '•  A  fool's  nu)utli  is  his  destruc- 
tion" (Prov.  xviii.  7). 

Day  13. 

EVEXIXG  PRAYER. 
Psalm  JjXV. 

A  Psalm  of  David  which  probably  received  alterations 
in  after-years  that  adapted  it  to  a  Temple  Service  of 
Thanksgiving.  In  the  Wiklei'ness  David  had  longed  for 
the  Divine  Presence  in  the  siinctuary.  He  is  now  re- 
stored to  Jerusalem,  and  his  love  for  God's  house  has 
become  intensilied  by  his  ab>ience  from  it. 

1.  Thon,  0  (iody  art  praised  in  Zion.  Literally, 
*'  Praise  is  silence  to  Thee,  0  God,  in  Zion;"  i.e.,  praise 
to  Thee  is  best  shown  by  holy  silence,  which  is  more  ex- 
l)ressive  than  words. 

"Z.  all  flesh,  i.e.,  both  sexes,  and  all  ages  and  condi- 
tions, of  Israelites.  "We  may  interpret  the  words,  of 
Gentiles  as  well  as  Jews.  '*  I  will  pour  out  of  my  Spirit 
on  all  flesh"  (Actsji.  17). 

3.  My  misdeeds,  etc.  Rather,  '*  Matters  of  iniquities 
have  been  much  too  strong  for  me;  Thou  wilt  purge  away 
our  transgressions."  The  Psalmist  confesses  his  own 
sins,  and  then  ex[)resses  an  assurance  of  pardon  for  him- 
self and  his  associates. 

4.  temple,  i.e.,  tabernacle  (1  Sam.  i.  9,  iii.  3). 

5.  Rather,  "  By  fearful  righteous  judgments  dost  (not 
**  shalt")  Thou  reply  to  us,"  i.e.,  by  righteous  judgments 


' 


S'l     A    COMPAXIOX   TO    THK    rilAYKR-BOOK    PSALTER. 


wrought  ill  our  ht'luilf,  in  answer  to  our  priiycrs  for  our 
deliverance;  e.g.,  the  judgments  wrought  upon  the 
Egyptians  and  (Canaan  ites 

of  than  that  remain  in  the  broad  sea,  or,  of  those  afar 
ofE  on  the  sea. 

G,  7.  After  the  address  to  God,  then  comes  this  de- 
scription of  His  majesty  and  ])ower. 

7.  117/0  stilh'th  the  raijina  of  the  sea  ....  and  the 
madness  of  the  people,  or,  the  tumult  of  the  peoi)le. 
This  hlessing  Mould  be  especially  felt  after  the  suppres- 
sion of  a  rebellion. 

8.  the  out(joini/s  of  the  inorninr/  and  eveninr/,  i.e., 
the  extreme  limits  of  the  East  and  West.  *'  The  outgo- 
ings of  it  were  at  the  sea"  (Josh.  xvii.  0);  *'  The  outgo- 
ings of  it  shall  be  Thine''  (ver.  18). 

9-11.  It  would  seem  that  the  harvest  was  abun- 
dant after  David's  return  to  Jerusalem,  and  that  this 
Psalm  was  composed  as  a  song  of  thanksgiving  for  it. 

10.  The  river  of  God.  This  may  mean  the  water  in 
the  clouds.     The  Arabs  call  rain  the  river  of  CJod. 

Thou  preparest,  etc.,  or,  Thou  i)reparestc«)rn  for  men. 
for  so  Thou  hast  established  tlio  earth. 

Corn  (i.e.,  idl  the  cereal  plants,  wheat,  barley,  maize, 
etc.)  is  God's  (■sj)ecial  gift  to  man.  It  is  only  found 
under  cultivation,  never  in  a  wild  state. 

I'i.  Thou  vrownest,  etc.  Literallv,  **Thou  hast 
crowned  (with  plenty)  a  year  of  Tliy  goodness  (i.e.,  a 
year  of  mercies);  and  Thy  paths  drop  fatness.'' 

13, 14.  The  i)resent  tense  should  be  used  instead  of 
the  future  in  these  verses. 

13.  Literally,  *'They  drop  the  pastures  of  the  wilder- 
ness," i.e.,  pastures  spring  up  even  in  the  wilderness 
under  God's  paths  or  steps. 

The  words  of  the  Psahnist  may  be  adopted  by  Chris- 


EVEN  I  NO    PRAYER. 


83 


tians  in  tliank?giving  for  tho  spiritual  blessings  which 
spring  up  under  the  feet  of  Chiist. 

Psalm   LXVI. 

Til  is  and  the  two  following  P.silnis  were  ])rol);i])Iy 
composed  In'  members  of  one  of  the  Levitical  families  lo 
wiioni  David  had  entrusted  the  ordering  of  the  services 
of  tho  sanctuary.  It  refers  to  vows  made  in  jidversity 
(vv.  13  and  1(1)  which  are  now  paid  in  pros[)erity. 

2.  ivoHdcr/fff,  or,  terrible. 

shall  T/tiiie  eifcmies  be  found  liars  iinto  Thee,  i.e.,tliey 
shall  yield  feigned  oi)edience  unto  Thce(l*s.  XVIII.  44). 

4.  the  sea — at  the  Exodus. 

the  water — or,  the  river — at  the  entrance  into 
Canaan. 

6.  such  as  if'ill  )(ot  helieve.  etc.  Rather,  ''  let  not 
the  rebellious  exalt  themselves''  (A.V. ). 

8.  Who  holdeth  our  soul  in  life,  i.e.,  alive. 

9.  tried  us,  like  (ts  silrer  is  tried,  i.e.,  as  in  a  fiery 
furnace.  '*  I  have  refined  thee;  ...  1  have  chosen 
thee  in  the  furnace  of  affliction"  (Isaiah  xlviii.  10). 

This  and  the  following  verses  are  api)licable  to  more 
than  one  i)eriod  of  Hei:.-3W  history.  They  are  iipplica- 
ble  to  the  sufferings  of  David  during  Absalom's  rebel- 
lion, and  to  his  subsequent  restoration,  and  they  maybe 
ap))lied  generally  to  the  trials  of  (lod's  servants  and  to 
the  glory  that  shall  follow. 

10.  into  the  snare  or,  "  net"  (A.  V.);  or,  the  word  may 
mean  a  place  of  eonlinement.  Tiie  Israelites  are  repre- 
sented as  animals  caught  in  snares,  and  then  confined. 

to  ride  over  our  lieads.  On  Egyi)tian  monuments  con- 
querors are  represented  driving  thsir  chariots  over  tho 
bodies  of  prostrate  captives. 

11.  a    wealthij  plarey   i.e.,  a   place   of  abundance  or 


84      A    COMPANION    TO   TI1F-:    PRAYKU-HOOK    PSALTER. 


I 


I 


prosperity.  Wc.'illli,  wliinli  now  means  riclics  oxclii- 
sivuiy,  was,  in  old  Kiif^lisli,  }ii)pIiiMl  lo  all  kinds  of  ))ros- 
l)orit,y.  **  I  will  give  thee  riches  and  wealth"  {"i  Chron. 
i.  12);  "In  all  time  of  our  wealth"  (Litany). 

13.  tJie  incense,  of  rams.  The  Mnoke  from  the  burnt 
sacrifice  is  always  rejtresented  as  a  sweet  .«avor,  because 
it  is  acceptable  as  a  symbol  of  devotion. 

]6.  If  I  incline,  etc.  Rather,  "If  I  had  rej^arded  ini- 
quity in  my  heart,  the  Lord  would  not  have  heard  me," 
i.e.,  if  I  had  deliberately  cherished  it  in  my  heart. 

Psalm  LXVII. 

This  is  a  continual  ion  of  Psalm  LXVI.  The  P.^almist 
now  looks  beyond  the  earthly  harvest  to  the  in<;athering 
of  nations  into  the  heavenly  f,^•lrner.  'V\n'  thought  in 
his  mind  is,  that,  when  (Jod's  countiiuinee  shines  fully 
upon  Israel  all  nations  will  bo  attracted  to  Ilim.  This 
Psalm  is  therefore  Messianic,  as  cxprej-siiig  hoi)es  which 
can  only  be  fulfilled  in  Christ. 

1.  God  be  merciful,  etc.  This  prayer  is  taken  from 
the  blessing  which  was  ])rescribed  for  (he  hlgb-j)riest  to 
use  (Numbers  vi.  24-2fi).  But  in  Nujubers,  Jehovali  is 
the  word  used;  here  it  is  Klohim.  Kiohim  specially  de- 
notes the  power  and  m.ijesty  of  the  Deity,  and  so  is 
more  fitly  used  in  an  invitation  to  the  (Jentiles  to  praise 
the  God  of  Israel,  whereas  the  high-priest  in  bh-ssing 
Israel  uses  the  name  which  speaks  more  plainly  of  tlio 
covenant, 

2.  T/nf  savinfi  health,  i.e.,  Thy  salvation. 
amon(j  all  nations,  or,  among  all  the  heathen. 

4.  let  the  nations  rejoice  and  be  r/lad :  for.  etc.  The 
nations  shall  i-ejoice  because  of  the  establishment  of  a 
universal  kingdom  of  justice  and  righteousness. 

govern,     liiither,  lead. 


MOUMN(;    PRAYER. 


8.-. 


Day  13. 
MORXTNO  PRAYER. 
Psalm   LXVIll. 

This  Psalm  was  used  in  the  Jewisli  C'lmrcli  at  Pente- 
cost, and  it  is  one  of  the  Proper  Psahns  for  Whitsiin  Day. 
Tlio  title  (A.y.)  ascribes  the  Psalm  to  David,  and  the 
mention  of  Benjamin  and  Judjih  in  the  congregation  of 
the  i)eoplo  togetiier  witii  Zebulun  and  Kaphtali,  shows 
that  it  must  have  been  written  i)efore  tiic  disrnj)tion  of 
the  nation  under  Rehoboam,  Tiie  name  of  CJod  that 
occurs  most  fretjucntly  is  Elohim,  but  Jah  is  found  in 
V.  4,  Jehovah  in  v.  10,  Adonai  in  vv.  11  and  17,  Shaddai 
(Almighty)  in  v.  14.  It  opens  with  the  words  used  in 
tiie  Wilderness  when  the  Ark  of  God  was  carried  forward 
before  the  i)eople  (Numbers  x.  35).  After  celebrating 
God's  might  and  mercy,  it  describes  His  miracles  in  the 
AVilderncss,  and  victories  over  llis  enemies.  God's 
choice  of  JMount  Zion  as  His  abode  is  then  referred  to, 
and  the  processions  bf  the  people  in  His  honor  are  de- 
scribed. The  Psalm  concludes  with  a  prediction  of  His 
future  conquests,  and  of  the  establishment  of  His  rule 
over  all  nations.  It  is  thus  a  prophecy  of  the  exaltation 
and  final  supremacy  of  Christ. 

1.  Let  God  (trifle,  and  let  His  enemies  he  scattered 
(Numbers  x.  35).  The  wicked  are  the  enemies  of  God; 
the  righteous  are  His  chosen  people.  When  the  ark 
went  forth,  the  Israelites  were  gathered  together  (Num- 
bers X.  25),  but  now  they  are  scattered,  because  they 
have  rejected  Christ,  who  goes  forth  to  spiritual  con- 
fpiests  in  the  Ark  of  His  Church. 

4.  His  name  Jah.  God's  name  which  occurs  in  Ilal- 
lelu-jah  (Praise  ye  the  Lord).  It  denotes  Ilis  eternal 
self-existing  essence. 


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80      A   COMPAKION   TO   THE    PRAYER-BOOK    PSALTER. 

5.  His  holy  habitation,  i.Q.,  hea\eii. 

6.  He  is  the  God  that  maketh,  etc.  Rather,  "God 
settetli.the  solitary  in  a  home;  He  bringeth  out  captives 
into  prosperity;  the  rebellious  only  dwell  in  a  parched 
land."  The  allusion  is  to  the  people  in  the  Wilderness. 
Some  reached  a  home;  the  greater  number  perished 
through  their  rebellion. 

,     ^Aen^wa^a^es,  i.e.,  the  rebellious.     Runagate,  the  old 
spelling  of  renegade,  an  apostate  or  deserter  from  the 
faith. 
scarceness,  i.e.,  scarcity  ("in  a  dryland"  A.V.). 

8.  The  earth  shook,  and  the  heavens  dropped,  etc. 
The  reference  is  to  the  terrible  storm  that  took  place 
when  the  people  were  gathered  round  the  base  of  Mount 
Sinai  (Exodus  xix.  16-18). 

9.  a  gracious  rain  upon  Thine  inheritance.  The 
manna  and  the  water  from  the  rock  at  Rephidim  are 
here  referred  to.  "  Thine  inheritance,"  i.e.,  the  Israel- 
ites. 

10.  Tliy  congregation  shall  dwell  therein.  Literally, 
"Thy  creatures  dwelt  therein,"  i.e.,  in  the  Wilderness. 

the  poor,  i.e.,  the  needy  wanderer. 

11.  "  The  Lord  gave  the  word:  great  was  the  host  of 
those  that  published  it." 

the  word,  i.e.,  the  word  of  command  which  preceded 
the  victory. 

those  that ptihlished it  {ieminmo)',  e.g.,  Miriam,  De- 
borah, and  the  women  who  sang  after  David's  victory 
(1  Sam.  xviii.  6). 

The  text  may  be  applied  to  those  who,  weak  by  nature 
yet  strong  by  grace,  proclaim  the  victory  of  Christ. 

12.  Kings  with  their  armies,  etc.  Literally,  "  Kings 
of  armies  did  flee,  did  flee:  and  she  that  tarried  at  home 
divided  the  spoil  "  (A.V.and  margin).     See  the  song  of 


MORNING   PRAYER. 


Dcbovali  (Judges  v.  3,  19).  The  mother  of  Siseraantici- 
ptites  a  rich  spoil,  to  be  divided  after  her  son's  victory 
(v.  30). 

13.  Though  ye  havelieii  (i.e.,  lain)  among  the  pots. 
Lien  is  also  used  in  Gen.  xxvi.  10.     The  translators  of 

the  Psalms  both  in  Prayer  Book  and  A.V.  appear  to 
have  thought  that  this  verse  referred  to  the  time  when 
the  people  were  amongst  the  pots  or  furnaces  of  Egypt. 
It  may  be  thus  rendered:  **When  ye  shall  lie  down 
among  the  sheep-folds,  ye  shall  be  as  the  wings  of  a  dove 
covered  with  silver,  and  her  feathers  with  fine  gold;"  i.e., 
When  the  war  is  over  and  you  shall  recline  in  pastoral 
ease,  you  shall  be  covered  with  glory. 

14.  When  the  Almighty  scattered  kings,  etc.  Another 
difficult  verse.  Probably  it  refers  to  some  circumstan- 
ces that  have  not  been  recorded. 

Salmon  is  alow  mjountain  near  Sichem  (Shechem),  cov- 
ered with  dark  woods,  and  which  is  seldom  covered  with 
snow.  The  meaning  appears  to  be,  "  When  the  Almighty 
scattered  kings  for  their  sakes,  there  was  a  sudden 
change  from  sorrow  to  joy,  as  the  gloomy  Salmon  be- 
comes suddenly  bright  when  silvered  with  snow." 

15.  as  the  hill  of  Bashan.  Rather,  "  A  mount  of  God 
is  the  mount  of  Bashan:  a  mountain  of  heights  (peaks)  is 
the  mount  of  Bashan;"  i.e.,  Bashan  is  indeed  a  high 
mountain,  a  mountain  with  lofty  peaks,  but  yet  it  is  not 
to  be  compared  to  the  lowly  hill  of  Sion,  for  God  hath 
chosen  Sion,  not  Bashan,  wherein  to  dwell. 

16.  Why  hop  ye  so,  etc.  Rather,  *'  Why  look  ye  en- 
viously, ye  high  mountains,"  i.e.,  upon  Sion? 

17.  The  chariots  of  God,  etc.  Worldly  powers  may 
boast  of  their  chariots,  but  His  are  innumerable. 

As  the  Lord  was  in  Sinai  so  is  He  in  Sion,  surrounded 
by  His  hosts.     "The glory  of  Sinai  is  translated  to  Sion." 


i 


88     A   COMPANION   TO   THE   PRAYER-BOOK    PSALTER. 

18.  Thou  art  (jone  up  on  high,  etc.  A  prophecy  of 
Christ's  Ascension  (Eph.  iv.  8).  Christ  is  here  ad- 
dressed as  Jehovah. 

Thou  hast  led  captivity  captive,  i.e.,  a  band  of  pri- 
'soners  into  captivity.  As  Jehovali  vanquished  and  led 
captive  the  enemies  of  Israel,  so  Christ  vanquished  Sin 
and  Death. 

Thou  hast  received  gifts  for  man.  Literally,  "  in  the 
man. 


j> 


St.  Paul,  in  quoting  this  passage  (Eph.  iv.  7,  8),  cites 
from  the  Chaldee  paraphrase,  "  He  gave  gifts  unto  men ;" , 
i.e.,  St.  Paul  has  seized  the  full  force  of  the  prophecy. 
Christ  received  gifts  in  the  man,  or  in  his  human  nature; 
and  He  gives  what  He  received  unto  men,  i.e.,  unto  His 
Body,  the  Church. 

even  for  Thine  enemies.  Rather,  "and  among  the 
rebels."  **  While  we  were  yet  sinners,  Christ  died  for 
us"  (Rom.  V.  8). 

21.  the  hairy  scalp,  i.e.,  the  head  thickly  covered  with 
hair.  An  indication  of  youthful  strength  (Samson)  and 
beauty  (Absalom). 

23.  The  Lord  hath  said,  I  will  bring,  etc.  "  My  peo- 
ple" and  ''  mine  own"  are  not  in  the  original.  The  verse 
should  read  thus:  **  The  Lord  said.  From  Bashan  will  I 
bring,  I  will  bring  from  the  depths  of  the  sea."  The 
reference  is  not  to  the  Israelites,  the  Lord's  people,  but 
to  His  enemies,  and  it  is  continued  in  v.  23.  The 
meaning  is,  '*  Though  they  hide  in  Bashan,  or  in  the 
depths  of  the  sea,  I  will  bring  them  thence,  that  thou 
mayest  destroy  them,  that  thy  foot  may  be  dipped,"  etc. 

24.  The  subject  is  suddenly  changed.  In  v.  17  an 
invisible  train  was  referred  to.  In  this  and  the  follow- 
ilig  verses  (25-27)  a  solemn  visible  procession  to  Mount 
Sion  is  described.  - 


MORNING    PRAYER. 


89 


25.  the  damsels  playing  tuith  the  timbrels.  So  Mirisini 
and  all  the  women,  after  the  passage  of  the  Red  Sea 
(Exodus  XV.  1-20). 

26.  In  the  congregations,  i.e.,  in  the  full  assemblies 
of  the  people.  *■•  Bless  God,  ye  that  are  cff  the  fountain 
of  Israel"  (A.V.,  margin). 

27.  The  tribes  here  mentioned  are  represented  in  the 
procession.  Benjamin  is  styled  **  little,"  as  the  youngest 
son  of  Jacob;  *'  their  ruler,"  because  Saul,  the  first  king, 
belonged  to  the  tribe,  or  because  the  sanctuary  lay  within 
its  limits. 

There  should  be  a  slight  pause  after  Judah. 

their  counsel.  Rather,  their  band,  or  company.  The 
word  seems  to  indicate  the  greatness  of  Judah  as  com- 
pared with  the  other  tribes.  ;,,       ,.     -      „  . 

Zebulun  and  Naphtali  represent  the  northern  tribes. 
They  are  honorably  mentioned  in  the  song  of  Deborah 
(Judges  V.  18).  J 

28.  Thy  God  hath  sent  forth  strength,  etc.  Rather, 
**Thy  God  commanded  tliy  strengtli:  strengthen,  O 
God,  that  which  Thou  hast  wrought  for  us." 

commanded  thy  strength,  i.e.,  ordained  thy  dominion. 

strengthen,  etc.,  i.e.,  ''complete  the  work  which 
Thou  hast  begun  for  us,  so  that  Thy  power  may  extend 
everywhere." 

29.  For  Thy  tempWs  sake.  Rather,  "  Because  of  Thy 
temple  at  Jerusalem  shall  kings  bring  presents  unto  thee" 
(A. v.);  i.e.,  "  Out  of  Thy  temple  shall  issue  such  bless- 
ings, that  kings  shall  be  constrained  to  bring  presents 
to  Thee." 

30.  When  the  company,  etc.  This  difficult  verso 
should  be  thus  rendered:  "Rebuke  the  beasts  of  the 
reeds,  the  multitude  of  the  bulls,  with  the  calves  of  the 
people;  each  (now)  submits  himself  with  pieces  of  silver: 


k\ 


90     A    COMPANION  TO  THE   PRAYER-BOOK   PSALTEK. 

He  has  scattered  the  people  that  delight  in  war."  Vari- 
ous chisses  of  people  hostile  to  God  are  referred  to  as 
tlie  beasts  of  the  reeds,  thebulls,  and  the  calves.  They 
are  threatened,  the  threat  takes  effect,  and  each  brings 
silver  in  token  of  homage. 

"Beast  of  the  reeds,"  is  supposed  to  be  the  crocodile, 
and  to  be  symbolical  of  Egypt;  "  the  bulls,"  princes  or 
leaders  of  people;   *'  the  calves,"  lower  classes  of  people. 

31.  the  Morians'  land,  i.e.,  "Ethiopia"  (A.V.),  or, 
the  land  of  the  Moors.  In  old  English,  all  black  and 
colored  people  were  called  Moois. 

Ethiopia  thus  stretched  forth  her  hands  in  the  person 
of  the  eunuch  who  was  baptized  by  Philip  (Acts  viii.  26, 
27). 

32.  Sing  unto  God,  0  ye  kingdoms,  etc.  A  call  which 
will  be  answered  when  **  The  kingdoms  of  this  world  are 
become  the  kingdom  of  our  Lord,  and  of  His  Christ" 
(Rev.  xi.  15). 

34.  "Ascribe  ye  strength  unto  God.  His  excellency 
(i.e.,  His  power)  js  over  Israel,  and  His  strength  is  in 
the  heavens"  (A.V.). 

35.  0  God,  wonderful  art  Thou  in  Thy  holy  places. 
Rather,  "Thou  art  terrible  out  of  Thy  holy  places"  (A. 
v.),  i.e.,  because  of  the  demonstrations  of  power  which 
Thou  sendest  forth  from  them. 

Day  13. 
EVENING  PRAYER, 

PSAL3i   LXIX. 

This  is  one  of  the  Penitential  Psalms,  and  a  Proper 
Psalm  for  Good  Friday.  It  was  written  by  David  at  a 
time  of  great  distress,  probably  in  his  extreme  old  age, 
when  Adonijah  took  advantage  of  his  feeble  state  to 


EVENING    PIIAYEU. 


conspire  with  Joiil)  and  Abiathar  tlio  priest  in  order 
tiiiit  the  crown  might  pass  to  himself  instead  of  Solomon 
(I  Kings  i.). 

Tile  Psalmist's  sufferings  are  great,  but  yet  he  is  con- 
scious of  God's  love  and  favor.  He  predicts  the  destruc- 
tion of  his  enemies,  and  expresses  a  confident  hope  of 
ills  own  deliverance  and  of  the  final  prosperity  of  the 
rigliteous.  There  are  frequent  references  to  this  Psalm 
in  the  New  Testament  (e.g.,  Rom.  xi.  9),  and  there  is 
no  doubt  that  David  was  so  guided  by  God's  Spirit  as  to 
utter  prophetic  words,  which  are  only  applicable  in  their 
fulness  to  the  sufferings  of  Christ, 

1.  the  waters  are  come  in,  etc.  A  nietaphorical  ex- 
l)ression  of  distress  that  frequently  occurs  (Job  xxii.  11 
and  xxvii.  20).  ... 

3.  my  sight  faileth  me  for  waiting  so  long.  There  is 
a  similar  expression  in  Deut.  xxviii.  32. 

Thine  eyes  shall  look  and  fail  with  longing  for  them, 
i.e.,  thy  sons  and  daughters. 

4.  They  that  hate  me  without  a  cause.  Our  Lord 
quotes  these  words,  St.  John  xv.  25,  and  thus  shows  the 
application  of  the  passage  to  Himself. 

5.  I  paid  them  the  things  lohich  I  never  took,  or,  "I 
restored  that  which  I  took  not  away"  (A.V.).  Shimci 
asserted  what  was  not  true,  viz.,  that  David  had  taken 
the  throne  from  the  family  of  Saul  (2  Sam.  xvi.  8).  He 
restored  it,  in  a  sense,  to  his  enemies  when  he  was  driven 
into  exile. 

simjiUness,  or  ''foolishness"  (A.V.). 

mr  faidts,  etc.  Though  blameless  in  relation  to  his 
enen^ios,  the  Psalmist  knows  that  his  distress  is  the 
result  of  his  follies  and  sins. 

6.  David  prays  that  his  adherents  may  not  be  ashamed 
and  confounded,  as  they  would  be  if  he  wore  not  upheld 


d2     A   COMPANION   TO  THE    PRAYER-BOOK    PSALTER. 


>l«  I 


by  God.  He  appeals  to  God's  power,  as  the  Lord  of 
hosts,  and  also  to  His  covenanted  relations  as  the  God 
of  Israel. 

7.  for  Thy  sake  have  I  suffered  reproof.  David  felt 
that,  whatever  pretext  nis  enemies  pretended,  the  real 
cause  of  their  enmity  was  hatred  of  justice  and  religion 
which  he  maintained. 

8.  a  stranger  unto  my  brethren,  etc.  David  was  thus 
situated  Avhen. Absalom,  and  afterwards  Adonijah  rebel- 
led, the  latter  being  supported  by  Joab  David's  nephew 
(Ps.  XXXI.  13). 

**So  Christ  came  to  His  own,  and  His  own  received' 
Him  not"  (St.  John  i.  11). 

9.  the  zeal  of  Thine  house,  etc.  These  words  are  ap- 
plied to  Ciirist  (St.  John  ii.  17). 

the  rebukes  (or,  reproaches)  of  them  that  rebuhed  Thee 
are  fallen  iipon  me.  Applied  to  Christ  by  St.  Paul 
(Rom.  XV.  3). 

10.  11.  /  wepty  and  chastened  myself  with  fasting. 
These  verses  refer  only  to  David  himself.  It  was  ob- 
jected to  our  Lord  that  He  did  not  lead  an  ascetic  life. 
One  thing  is  clear  from  these  verses;  and  that  is,  the 
Psalmist  was  hated  because  he  manifested  his  devotion. 

11.  they  jested  upon  me,  or,  (A.V.)  ''I  became  a  pro- 
verb to  them,"  i.e.,  of  reproach. 

12.  They  that  sit  in  the  gate,  i.e.,  the  judges  and 
great  men  (Job  xxix.  7;  Ps.  IX.  14). 

the  drunkards,  i.e.,  the  lowest  as  well  as  the  highest 
of  the  people. 

17.  comfortable.     Rather,  **good." 

20-22.  These  versos  are  but  partially  applicable  to 
David,  who  was  never  entirely  abandoned  by  his  friends, 
and  find  their  complete  and  literal  fulfilment  in  Christ. 

21.  Thy    rebuke,    etc.      Rather,     "  Reproach    hath 


EVENING    PRAYER. 


93 


broken  my  heart"  (A.V.).     Reproach,  or  scorn,  or  con- 
tempt (Gesenius).  '  -'   » 

22.  gall.  Tlie  precise  nature  of  this  is  uncertain,  but 
it  is  certain  tiiat  it  incluilnl  bitter  and  poisonous  ingre- 
dients. The  same  word  is  transhited  poison  in  Job  xx. 
16.  Tlie  Greek  word  ijcoT^v)  i^scd  here  in  the  Septuagint 
is  also  used  in  the  history  of  tho  Crucifixion  (St.  Matt, 
xxvii.  34). 

vinegar.  '  Twice  this  was  offered  to  our  Lord,  before 
(Matt,  xxvii.  34)  and  at  the  crucifixion  (St.  John  xix. 
29). 

23.  their  table.  The  table  is  a  symbol  of  prosperity 
and,  generally,  of  God's  gifts,  which  may  be  a  savor 
of  life  unto  life,  or  of  death  unto  death,  according  as 
they  are  used  (2  Cor.  ii.  16). 

for  their  wealth,  i.e.,  for  their  advantage  (Ps.  LXVI. 
11). 

23-29.  The  imprecations  in  these  verses  are  not  to 
be  ascribed  to  the  comparatively  low  morality,  or  to  the 
severe  spirit,  of  the  old  dispensation.  The  history  of 
David  shows  that  he  was  a  man  of  most  forgiving  tem- 
per. His  conduct  towards  and  lamentations  over  Saul 
and  Absalom  are  sufficient  to  prove  this.  But  he  was 
inspired  to  utter  predictions  against  the  wicked,  which 
were  literally  fulfilled.  His  words  have  all  the  force  of 
a  solemn  warning. 

24.  Let  their  eyes  he  hlinded.  The  spiritual  blindness 
of  the  Jews  is  their  punishment  for  the  rejection  of 
Christ. 

26.  Let  their  habitation  be  void  (or,  desolate).  Ful- 
filled in  the  destruction  of  Jerusalem.  St,  Peter 
specially  applies  this  prophecy  to  the  traitor  Judas  (Acts 
i.  20),  as  the  representative  of  the  wicked  nation. 

27.  they  persecute  Him  whom   Thou  hast  smitten. 


II 


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94     \   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 

*'  He  Imth  borne  our  griefs  and  carried  our  sorrows, 
yet  we  did  esteem  Him  stricken,  smitten  of  God,  and 
atflicted"  (Isaiali  liii.  4). 

'28.  Let  them  fall,  etc.,  or,  **  Add  ini(iuity  unto  their 
iniquity"  (A.V.);  i.e.,  not  by  making  them  commit  sin, 
but  by  letting  them  follow  their  own  sinful  desires. 
Thus  Pharaoh  and  Saul  hardened  their  hearts  against 
God,  and  added  sin  unto  sin. 

33.  better  than  a  bullock  that  hath  horns  and  hoofs, 
i.e.,  better  than  the  most  perfect  offering  ordained  by 
the  law. 

The  hoofs  divided  mark  its  ceremonial  cleanness  (Lev. 
xi.  3),  and  the  horns  indicate  that  it  has  attained  its 
full  growth  and  perfection. 

34.  His  2ii'i^oner8,  i.e.,  those  who  suffer  imprison- 
ment or,  generally,  persecution  for  His  sake. 

36.  to  build  the  cities  of  Judah,  i.e.,  to  fortify  them.   ' 
David  would  naturally  desire  thiat  this  slibuld  be  done, 

and  it  was  done  by  Solomon  (1  Kings  ix.  15). 

37.  The  posterity  also  of  His  servants  shall  inherit  it. 
In  spite  of  rebellions,  the  divinely  appointed  successor 
of  David,  i.e.,  Solomon,  lived  and  reigned  in  Sion. 
The  prophecy  has  also  a  spiritual  application  to  Christ 
and  His  true  people. 

Psalm  LXX. 

This  Psalm  is  a  repetition  of  Ps.  XL.,  vv.  16-31,  with 
but  little  variation.  Elohim  is  substituted  in  most 
places  for  the  name  Jehovah  in  Ps.  XL.  It  is  entitled, 
**  A  Psalm  of  David,  to  bring  to  remembrance,"  a  title 
also  borne  by,  Ps.  XXXVIIL ;  and  like  that  Psalm,  it 
may  have  been  composed  both  to  remind  the  penitent  of 
his  sins,  and  to  invoke  God's  remembrance  of  His  prom- 
ises of  mercy. 


liii 


MORNING    PHAYEK.  95 

Day  14. 
MORNING  PRAYER. 
Psalm   LXXI. 

This  Psalm  has  no  inscription  in  the  Hebrew,  but  in 
the  Septuagint  it  is  entitled,  "A  Psalm  of  David,  of  the 
sons  of  Jonadab,  and  of  those  who  were  first  led  captive." 
This  probably  means  that  it  was  composed  by  David, 
and  used  especially  by  the  Rechabitcs  (Jer.  xxxv.  16-19), 
and  by  the  Jews  of  the  captivity.  The  same  title  was 
adopted  in  the  Vulgate.  It  is  so  full  of  quotations  from 
other  Psalms,  especially  the  22d,  Slat,  35th,  38th,  and 
40th,  that  it  may  be  said  to  be  a  compilation  from  them  by 
their  author,  David,  in  his  old  age.  It  is  appointed  by 
the  Church  to  be  used  at  the  Visitation  of  the  Sick. 

1-3.  Quoted  from  Psalm  XXXI.  1-3. 

•  6.  a  monster f  i.e.,  a  prodigy,  a  wonder,  something  to 
show  (Lat.  monstrare,  to  show),  because  of  his  afflictions. 

•  7.  Cast  me  not  away  in  the  time  of  age.  David  was 
severely  tried  in  his  old  age  by  bodily  weakness,  by 
the  pestilence  which  fell  on  the  people  for  his  sin  in. 
numbering  them  (2  Sam.  xxiv.),  by  the  rebellion  of  his 
son  Adonijah,  and  the  treachery  oi  Joab  and  Abiathar 
(1  Kings  i.  6-19).  But  God  heard  his  prayer,  raised  him 
up  from  the  bed  of  sickness,  enabled  him  to  present  his 
son  and  successor  Solomon  to  a  solemn  assembly  of  all  the 
leading  men  in  Israel,  and  to  exhibit  to  them  the  pattern 
of  the  Temple  for  which  he  had  accumulated  materials 
(1  Chron.  xxviii.  and  xxix.).  He  thus  showed  God'a 
strength  unto  that  generation  (v.  16). 

18, 19.  and  yet  didst  Thou  turn,  etc.  Rather,  "  Thou 
shalt  quicken  me  again,  and  shalt  bring  me  up  from  the 
depths  of  the  earth.  Thou  shalt  increase  my  honour, 
and  comfort  mc  on  every  side"  (A.V.). 


iUMi" 


96     A   COMPANION   TO   THE    PRAYER-BOOK    PSALTER. 


'■'    1 


Tliose  words  were  fulfilled  first  in  Solomon,  and  more 
especially  in  Christ. 

20.  Thou  Ilohf  One  of  Israel.  This  title,  which  fre- 
quently occurs  in  Isaiah,  is  only  found  twice  in  the 
Psalter,  here  and  in  Ps.  LXXXIX.  19. 

31.  My  lips  will  be  fain,  or,  My  lips  will  shout  for 

joy. 

22.  My  soul  whom  TJioti  hnst  delivered  (or,  redeemed). 
David  used  tlsese  very* words  in  his  last  sickness:  "As 
the  Lord  liveth  that  hath  redeemed  my  soul  out  of  all 
distress"  (1  Kings  i.  29). 

,  ■    • '    ■  ■    ' 

Psalm  LXXII.  , 

This  Psalm  is  ascribed  to  Solomon,  and  was  undoubt- 
edly composed  by  him.  In  the  Chaldee  paraphrase,  or 
Targum,  made  of  the  Hebrew  Scriptures  after  the  returii 
from  the  captivity  in  Babylon,  it  is  described  as  a  pro- 
phecy concerning  King  Messiah,  in  whicli  liglit  it  is 
regarded  by  all  early  Christian  interpreters.  The  refer- 
ences to  a  state  of  peace  and  plenty,  to  wide  dominions 
and  distant  lands,  are  such  as  might  be  expected 
from  a  writer  in  the  position  of  Solomon.  Solomon  the 
peaceable  was  a  type  of  the  Prince  of  peace,  his  extensive 
realm  prefigured  Christ's  universal  dominion,  and 
thus  he  was  inspired  by  the  Spirit  to  utter  prayers  and  ^ 
hopes  which  found  their  complete  answer  and  fulfilment 
in  Christ. 

1,2.  Oive  the  king  Thy  Judgments.  The  prayer  of 
Solomon  at  his  accession  explains  and  illustrates  these 
verses*  **  Give  Thy  servant  an  understanding  heart  to 
judge  Thy  people"  (1  Kings  iii.  4-9). 

3.  The  mountains  .  .  .and  the  little  hills,  i.e.,  the 
whole  country,  not  Mount  Sion  only.  It  shall  possess 
peace  which  comes  by  righteousness. 


tiU 


MORNING   PIlAYF.n. 


07 


4.  the  simple  folk,  i.e.,  tlio  poor  ns  distlnguiahod  from 
tlio  ricli  or  high-born.  So  in  v.  13  tho  simple  and 
needy.  Simple  folk,  in  old  English,  were  contrasted 
with  gentle  folk,  or  people  of  birth. 

lie  shall  keep  the  simple  folk  hy  their  rights  i.e.,  IIo 
shall  judge  them  righteously. 

5.  fear  Thee,  i.e.,  God. 

from  one  generation  to  another,  or,  'Hhroughoiit  all 
generations"  (A.V.). 

6.  He  shall  come  down  like  rain  into  a  fleece  of  wool, 
or,  "  upon  the  mown  grass"  (A.V.). 

Solomon  hero  refers  to  David's  description  of  a  just 
ruler:  '*  IJe  shall  be  as  the  light  of  the  morning,  when 
the  sun  risoth,  even  a  morning  without  clouds;  From 
his  brightness  and  rain  the  greenness  of  the  earth  springs 
forth"  (2  Sam.  xxiii.  4),   '     ■  -        '  ■  \: 

7.  so  long  as  the  moon  endureth.  These  verses  (7  and 
8)  show  that  the  Psalmist  was  looking  forward  to  a  king 
whose  dominion  should  bo  universal  and  should  endure 
to  the  end  of  time. 

8.  the  flood,  i.e.,  the  river  Euphrates.  Solomon's  sway 
extended  to  the  Euphrates.  It  was  more  extended  than 
that  of  any  other  king  of  Israel,  but  it  was  only  a  faint 
shadow  of  Messiah's  dominion. 

10.  Tharsis,  or  Tarshish,  and  the  isles,  represent  the 
western  regions  with  tvhich  tiie  Phoenicians  had  com- 
mercial intercourse.  Sheba  (1  Kings  x.  1),  in  Arabia, 
and  Saba,  or  the  island  of  Meroe,  in  Africa  (according  to 
Josephus),  represent  the  regions  of  the  East.  Solomon 
had  two  fleets,  one  on  the  Mediterranean,  which  traded 
with  Tarshish,  and  the  other  at  Ezion  Geber,  in  tho  Red 
Sea,  which  traded  with  the  East.  He  was  thus  a  type  of 
Christ,  who  in  His  Church  sends  out  spiritual  blessings 
to  all  lands. 


93     A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER.       * 

'  14.  dear  (or,  precious)  shall  their  blood  be  in  His  sight. 
So  also  Ps.  CXVI.  13:  "riglit  dear  in  tlie  sight  of  the 
Lord  is  the  dcatli  of  His  saints." 

Tlieso  verses  (12-14),  says  Bishop  Wordsworth,  seem  to 
foretell  the  mystery  of  Christ's  Passion  and  Rcsurection. 

He  shall  deliver  (or,  redeem)  the  souls  of  the  poor. 
This  is  tlic  fruit  of  His  Death.  He  being  raised  from 
the  dead,  dieth  no  more. 

15.  This  verse  speaks  of  His  risen  life  and  exaltation, 
and  the  continual  worship  offered  to  Him.  *•  I  nm.  alive 
for  evermore"  ( uev.  i.  18). 

17.  His  name  shall  remain  ntider  the  sun  among  the 
posterities.  Rather,  "  His  name  shall  be  as  a  son  to 
continue  his  fatiier's  name  for  ever"  (A.  V.,  margin),  i.e.. 
His  name  (i.e.,  power.  Acts  iii.  16)  will  be  continued  by 
every  renewed  race. 

which  shall  he  blessed  through  him.  Rather,  "And 
men  shall  bless  themselves."  They  shall  be  conscious 
of  and  grateful  for  the  blessing. 

18.  This  doxology  closes  the  second  book  of  the 
Psalms. 


.1^-^.. 


'  Day  14.  ' 

;      EVENING  PRAYER. 
Psalm  LXXIII. 

Of  the  seventeen  Psalms  in  this  book  (73-89),  eleven 
are  attributed  to  Asaph,  four  to  the  sons  of  Korah,  one 
to  Ethan  or  Jeduthan  (89),  and  one  (86)  to  David. 

The  book  is  like  a  commentary  on  the  history  of  the 
Israelites.  It  recounts  the  principal  events  from  the 
Exodus  to  the  time  of  the  Captivity. 

This  seventy-third  Psalm  is  similar  in  character  to 
Job  xxi.  It  is  ascribed  to  Asaph.  Asaph  was  contem- 
porary with  David,  but  the  author  of  this  Psalm  may 


KVEKIKG  PRAYER. 


99 


have  been  one  of  his  descendants  bearing  the  sanio 
name.  The  Psalm  may  have  been  written  towards  the 
end  of  Solomon's  reign,  when  turbulence  and  vice  were 
beconyng  the  characteristics  of  the  nation. 

It  is  calculated  to  give  comfort  and  support  to  faith- 
ful hearts,  at  times  when  the  wicked  are  dominant  and 
the  righteous  are  oppressed. 

1.  Truly,  or,  verilj.  The  word  thus  used  indicates 
the  satisfaction  of  doubt  after  a  mental  struggle. 

to  such  as  are  of  a  clean  hearty  or,  to  the  pure  in 
heart.  Those  are  the  true  Israel.  **  Blessed  are  the 
pure  in  heart." 

2.  well-nigh  slipt.  As  though  the  Psalmist  were 
standing  in  the  bed  of  a  torrent.  He  is  almost  swept 
away  by  the  curreut  of  evil  practice,  from  the  rook  on 
which  he  had  taken  his  stand. 

3.  I  ^vas  grieved  at  the\oicked,  etc.,  or,  "  I  was  envious 
of  the  wicked,  seeing  them  in  prosperity."  The  tempta- 
tion to  be  envious  is  very  difficult  to  resist  (Job  xxi.  7). 

4.  For  they  are  in  no  peril  of  death y  but  are  lusty  and 
strong.  Kather,  **  There  are  no  bands  (i.e.,  pangs)  in 
their  death,  but  their  strength  is  firm." 

It  is  a  trial  of  faith  when  a  life  of  wickedness  is  closed 
b^-  9  peaceful  death.  Thus  Job:  "  They  spend  their  days 
in  wealth  (i.e.,  prosperity),  and  in  a  moment  go  down 
to  the  grave"  (Job  xxi.  13). 

5.  They  come  in  no  misfortune,  etc.  Famine  and  dis- 
ease may  destroy  the  poor  whilst  the  rich  oppressor  lives 
in  luxury. 

6.  so  holden  with  pride,  i.e.,  as  with  a  chain.  The 
gold  chain  was  a  token  of  the  rank,  and  a  symbol  of  the 
pride  of  the  noble. 

overwhelmed  with  criielty.  Rather,  *' Violence  cover- 
oth  them  as  a  garment"  (A.V.).    The  flowing  robe  the 


rf 


!: 


100  A   COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 

nobles  wore  is  thus  another  symbol  of  those  who  lived 
by  plunder. 

7.  Their  eyes  stoell  to ith  fatness.  The  oppressors  are 
overfed  and  bloated. 

what  they  lust,  i.e.,  what  they  please.  They  do  even 
what  they  lust.  Lit. :  the  imaginations  of  their  hearts 
overflow,  i.e.,  their  words  express  without  shame  or 
reserve  the  imaginings  of  their  wicked  hearts. 

8.  They  corrupt,  etc.  Rather,  "  They  scoff,  they 
speak  oppression  wickedly,  they  speak  haughtily"  (from 
on  high,  de  haut  en  has).  -;(,-. 

9.  For  they  stretch  forth  their  mouth,  etc.,  i.e.,  they 
talk  against  heaven  (by  blasphemy),  and  against  man 
(by  threats  or  slanders).  , 

10.  Therefore  fall,  etc.  This  difficult  verse  may  be 
thus  rendered:  "  Therefore  his  people  return  hither,  and 
full  waters  are  .vrung  out  to  them."  The  meaning  is 
that  even  God's  people,  seeing  the  prosperity  of  evil- 
doers, turn  to  them  and  eagerly  imbibe  the  evil  princi- 
ples proposed  for  their  acceptance.  "  Man  drinketh 
iniquity  like  water"  (Job  xv.  16). 

11.  Irtish!  say  they.  The  Psalmist  is  quoting  the 
words  of  others,  but  at  the  same  time  he  is  expressing 
his  former  feelings  before  he  had  considered  the  case  in 
the  light  of  the  sanctuary,  It  is  the  same  problem  that 
is  stated  in  Job.  On  the  one  side  there ^are  the  godless, 
who  are  strong  and  prosperous;  on  the  other  side  there 
are  the  innocent,  who  are  in  adversity,  and  suffering 
afflictions,  which  were  thought  to  be  the  special  tokens 
of  God's  anger. 

14.  /  had  almost  said  even  as  they,  but  lo  !  I  should 
have  condemned  (rather,  dealt  unfaithfully  with)  the 
generation  of  thy  children.  The  Psalmist  was  kept  from 
expressing  his  feeling  by  a  consciousness  of  the  evils  it 


EVENING   PRAYER. 


101 


would  produce.     It  would  be  like  putting  a  stumbling- 
block  or  temptation  in  the  way  of  God's  people. 

15.  Then  thought  I  to  'understand  this,  etc. ,  or,  "  when 
I  thought  to  know  this,  it  was  too  painful  for  me"  (A.  V.). 
The  result  of  his  meditation  was  nothing  but  painful 
confusion.  Nature  cannot  clear  up  the  perplexities  of 
life. 

16.  Until  I  went  into  the  sanctuary  of  God.  There 
only,  in  quiet  retirement  and  in  answer  to  prayer,  does 
the  solution  of  the  difficulties  of  life  present  itself. 

the  end  of  these  men,  i.e.,  their  destiny  after  death, 
for  until  death  they  had  seemed  to  be  prosperous. 

17.  Namely,  how,  etc.  Rather,  *•  Surely  thou  didst 
set  them  in  slippery  places:  thou  castedst  them  down 
into  destruction"  (A.V.). 

19.  Like  as  a  dream  when  one  awakith,  etc.  Rather, 
"As  a  dream  when  one  awaketh:  so,  0  Lord,  when 
Thou  arisest  Thou  shalt  despise  their  image."  The 
words  *'  out  of  the  city"  are  not  in  the  Hebrew.  This 
must  refer  to  the  state  after  death.  **  Image"  implies 
the  continued  existence  of  the  man,  strip'  od  of  all  that 
disguised  his  corruption,  an  "everlasting  cuj-^.ot  of  con- 
tempt" (Dan.  xii.  2).      '  - 

20,  21.  Thus  my  heart,  etc.  The  Psalmist  here  con- 
demns his  former  hasty  thoughts  and  feelings.  Tlie 
verses  might  run  thus:  When  my  heart  was  grieved 
(was  embittered),  and  I  was  pricked  in  my  reins  (in  a 
state  of  diseased  excitement);  then  I  was  foolish  and 
ignorant,  as  a  brute  before  Thee  (not  as  a  sheep  of  Thy 
fold). 

22.  Nevertheless  I,  etc.  The  state  of  the  righteous  is 
here  contrasted  with  that  of  the  wicked  described  above. 
God  holds  him  up  through  life,  and  afterwards  receives 
him  into  glory. 


IT 


102  A   COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 


25.  My  fiesh  and  my  heart  faileth,  hut,  etc.  An  ex- 
pression of  strong  belief  in  personal  immortality.  My 
body  may  be  entirely  destroyed,  but  I  shall  enjoy  con- 
scious communion  with  God  for  ever. 

27.  It  is  good  for  me  to  hold  rue  fast  by  God,  or,  "  As 
for  me,  nearness  to  God  is  my  good."  Fast,  in  old  Eng- 
lish, means  near  (Ruth  ii.  8). 

*  In  the  gates  of  lh6  daughter  of  Zion.  In  the  Septua- 
gint.  Not  in  the  A„V.,  as  the  words  are  not  in  the 
Hebrew. 

•  The  people  of  Jerusalem  are  personified  by  "  the 
daughter  of  Sion"  (Ps.  ix.  14).  ''  ; 


,\{' 


.    PsAi.M  LXXIV. 

A  Psalm  of  Asaph  to  give  instruction.  This  Asaph 
was  a  descendant  of  David's  choirmaster  of  the  same 
name,  and  most  commentators  are  of  opinion  that  the 
Psalm  refers  to  the  capture  and  destruction  of  Jerusa- 
lem by  the  Babylonians.  The  writers  in  the  Speaker's 
Commentary,  however,  suppose  that  it  may  refer  to  the 
invasion  by  Shishak,  king  of  Egypt  in  the  reign  of  Ee- 
hoboam  (1  Kings  xiv.  25-26;   2  Chron.  xii.  2-9). 

1.  the  sheep  of  Tliy  pasture.  This  may  refer  to  the 
time  when  God  led  His  people  like  sheep  by  the  hand 
of  Moses  and  Aaron  (Ps.  LXXVII.  20  and  LXXVIII. 
63). 

2.  Tliy  congregation,  the  assembly  of  all  Thy  people. 
whom  Thou  hast  purchased,  or,  acquired.     The  same 

word  is  used  with  reference  to  the  deliverance  from 
Egypt  in  Ex.  xv.  10*,  "  the  people  which  Thou  hast  pur- 
chased." 

3.  tJie  tribe  of  Thine  inheritance,  i.e.,  Judah.  The 
tribe,  or,  *'  the  rod"  (A.V.),  from  the  sceptre  of  its  leader. 


EVENING   PRAYER. 


103 


4.  "  Lift  u]>  Thy  feet  nnto  the  perpetual  desolations; 
even  all  that  the  enemy  hath  done  wickedly  in  the  sanc- 
tuary" (A.  v.).  This  means,  Visit  us,  and  stand  as  a  re- 
storer upon  the  desolations  (the  ruins)  which  would  be 
perpetual  but  for  Thy  interposition. 

5.  Thy  congregations.  The  Hebrew  word  used  here 
means  the  place  where  Jehovah  promised  to  meet  His 
people;  viz.,  at  the  door  of  the  tabernacle  or  the  temple 
(Exodus  xxix.  43).  ^  \ 

set  up  their  banners  for  tokens,  i.e.,  their  military  en- 
signs as  symbols  of  their  victory  and  of  their  idolatrous 
religion. 

6.  He  that  hewed  timber ,  etc.  The  sense  of  the  original 
is  liere  departed  from.  The  text  is  thus  rendered  liter- 
ally by  Dr.  Kay:  "Each  man  was  seen  as  if  plying  aloft 
hatchets  in  a  copse  of  wood,"  i.e., -each  man  amongst  the 
invaders  was  seen  thus  destroying  in  the  city  and  temple 
of  Jerusalem. 

7.  But  now.    Rather,  "  and  now."  /. 

8.  Thy  holy  places,  i.e..  Thy  sanctuary. 

and  have  dpfiled  .  .  .  even  unto  the  ground.  This 
seems  to  imply  that  the  Holy  of  Holies  was  completely 
overthrown,  which  happened  at  the  destruction  of 
the  temple  by  the  Chaldaeans  under  Nebuchadnezzar 
(2  Chron.  xxxvi.  18, 19). 

9.  thus  have  they  burnt  up  all  the  houses  ("synagogues," 
A.V.)  of  God  in  the  land.  The  word  translated  "  burnt" 
also  means  abolished,  and  the  word  translated  "houses" 
or  ^'synagogues"  also  means  solemn  assemblies.  So  the 
verse  may  read,  "  thus  have  they  abolished  all  the  solemn 
assemblies  of  God  in  the  land." 

10.  We  see  not  our  tokens.  This  refers  to  v.  5.  In- 
Ftead  of  their  own  sacred  emblems^  the  Jews  see  the  stan- 
(liirds  of  the  invaders. 


104  A   COMPANION   TO   THE   PRAYER-BOOK   PSALTER. 


that  understandeth  any  7nore,  or,  "  that  knowetli  how 
long"  (A.V.),  i.e.,  how  long  the  affliction  will  last. 
.    13.  "  For  God  is  my  King  of  old;  working  salvation  in 
the  midst  of  the  earth"  (A.  V.). 

14.  Thou  didst  divide  (or,  cleave)  the  sea.  This  refers 
to  the  Exodus.  The  word  dtdcribcs  a  violent  and  sudden 
action,  such  as  the  Psalmist  now  longs  for  (pluck  thy 
right  hand  out!),  against  the  enemies  of  the  cho::en  peo- 
ple. 

dragons,  i.e.,  sea  monsters,  the  symbols  of  Egypt.  The 
reference  is  to  the  destruction  of  the  Egyptians  in  the 
Red  Sea. 

15.  leviathan,  i.e.,  the  crocodile,  another  emblem  of 
Egypt  and  the  Egyptians. 

gavest  him.  Rather,  "  them,"  i.e.,  the  Egyptians  who 
were  drowned,  to  be  food  for  the  wild  beasts  in  the  wil- 
derness. 

16.  Tliou  broughtest  out  fountains,  etc.  From  the 
rock  in  Horeb  (Ex.  xvii,  6),  and  in  the  wilderness  of  Zin 
(Numbers  xx.  11). 

mighty  waters.  Jordan  at  harvest-time,  when  it  over- 
flows its  banks  (Josh.  iii.  13-17). 

17.  Tlie  day  is  thine,  etc.  From  contemplating  past 
deliverances  which  he  regards  as  pledges  for  the  future, 
Asaph  turns  to  God's  power  as  Creator,  which  was  de- 
nied by  the  heathen. 

foolish  people,  or,  ungodly  sinners. 

20  Hiy  turtle-dove.  Israel  was  as  a  turtle-dove  i^  the 
claws  of  "the  lion  with  eagle's  wings,"  under  which 
figure  Babylon  is  represented  (Dan.  vii.  4). 

21.  Look  upon  (or,  have  respect  unto)  the  covenant, 
i.e.,  the  covenant  Thou  didst  make  with  Thy  people 
(Gen.  xvii.  7). 

for  all  the  earth  is  full,  etc.,  or,  "  for  the  dark  places 


^y 


MORNING    PRATER. 


106 


of  the  earth  ure  full  of  the  habitations  of  cruelty."  By 
the  dark  places  must  be  meant  the  heathen  lands  where 
the  Israelites  were,  or  feared  to  be,  in  bondage. 

24.  the  simple.     Ratlier,  "the  oppressed"  (A. V.). 

M.  the  presumpiion,  etc.  Ratlier,  "the  tumult  of 
them  that  hate  Thee  ascendeth  continually,"  i.e.,  it  rises 
up  to  heaven  as  if  to  bring  down  retribution. 

;;'-,    '""  ,'    ''■"  Day  15.    ,,■.;., 

MORNING  PRAYER 

Psalm  LXXV. 

This  Psalm  is  also  ascribed  to  Asaph.  It  contains  no 
expressions  fror  which  we  may  infer  its  date,  but  it  is 
evidently  a  hymn  of  thanksgiving  for  help  granted  to 
the  Jews  when  they  were  suffering  under  oppression.  It 
is  entitled  (A.V.)  "  Al-taschith,"  Destroy  not  (Ps. 
LVIL).  The  Jews,  though  scattered  by  the  Chaldaeans, 
Ave  re  not  destroyed. 

2.  also.     This  word  should  be  omitted. 

By  the  nearness  of  God's  name  is  meant  the  manifes- 
tations of  God's  power  and  justice. 

3.  When  I  receive,  etc.  Rather,  "When  I  shall  take  a 
sot  time  I  will  judge  uprightly." 

By  the  set  time  is  meant  the  time  appointed  for  judg- 
ment.    God  is  represented  here  as  speaking. 

4.  The  earth  is  weak,  etc.  Rather,  "  The  earth  and  all 
its  inhabitants  are  dissolved,"  i.e.,  with  terror, 

/  bear  up  the  pillars  of  it.    Literally,  "  I  have  meas- 
ured (or  established)  its  pillars."   The  same  Power  which 
laid  the  foundation?,  of  the  earth  can  maintain  order 
through  all  its  cOiivulsions. 
6.  Deal  not  so  madly,  or,  foolishly;  i.e..  Do  not  boast 
Set  not  up  your  horn,  etc.,  i.e.,  Be  not  arrogant  and 


100  A   COMPANION   TO   THE    PRAYER-BOOK   PSALTER. 


i      f 


exultant  in  your  power.     The  horn  was  the  symbol  of 
'/ength  and  power,  an  image  taken  from  bulls  and  other 
iiorned  animals.      The  horn  of  Moab  is  broken  (Jer. 
xlviii.  27;  Vs.  XVII [.  3). 

7.  For  promotiouy  etc..  The  word  thus  translated  is 
from  the  same  root  as  the  verb  in  the  above  sentence, 
"  Set  not  up  (or  lift  not  up)  your  horn."  The  meaning  is 
that  power  comes  from  no  quarter  of  the  world,  but  from 
above.  The  north  is  not  mentioned  because  the  Jews 
could  not  expect  deliverance  from  the  quarter  whence 
their  oppressors  came. 

8.  For  in  the  hand  of  the  Lord  there  is  a  cup,  and  the 
wine  is  foaming;  it  is  full  of  mixture  (i.e.,  spices).  In 
these  verses  (8  and  9)  God^s  indignation  against  sinners 
is  figuratively  described.  "  Thussaith  the  Lord  God  of 
Israel  unto  me.  Take  the  winecup  of  this  fury  at  my 
hand,  and  cause  all  the  nations  to  whom  I  send  thee  to 
drink  it"  (Jer.  xxv.  15). 


Psalm  LXXVI.    - 

This  Psalm  refers  to  the  miraculous  destruction  of  the 
army  of  Sennacherib,  king  of  Assyria,  before  Jerusalem, 
in  the  reign  of  Hezekiah  (2  Kings  xix.  35;  2  Chron. 
xxxii.  31;  Isaiah  xxxvii.  36,  37.) 

2.  fS'alijn,  or  Shalem.  Tiiis  is  the  only  place  in  the 
Psalms  where  Jerusalem  is  so  called. 

is  His  tabernacle.  Rather,  **  was  His  tabernacle." 
This  is  an  allusion  to  the  establishment  of  the  tabernacle 
there  by  David  (2  Sam.  vi.  17). 

3.  /7ic  arrows  (literally,  "the  lightnings")  of  the  how. 
The  Assyrian  archers  were  famous.  "  Thus  saith  the 
Lord,  He  (i.e.,  Sennacherib)  shall  not  come  into  this 
city  nor  shoot  an  arrow  there"  (2  Kings  xix.  32). 

the  battle,  i.e. ,  the  army.  **  And  set  the  battle  in  array" 


MORNfNO    PRAYER. 


lo: 


M 


(1  Sai'ii  xvJi.  21);  **In  Margaret's  battle  at  St.  Albans'* 
(Shakespeare,  Kicii.  J II.  act  I.  scene  3). 

4.  Thou  art  of  more  nohour  and  might,  etc.  Literally, 
"  0  Glorious  One,  Thou  arf  greater  than  the  mountains 
of  spoil,"  i.e.,  than  thecam^j,  the  stronghold  of  the  inva- 
ders where  their  spoils  were  heap'id  up. 

5.  The  proud,  or,  the  strong  of  heart,  are  spoiled, 
slept  their  sleep,  i.e.,  of  death.     "  At  night"  the  Angel 

of  the  Lord  went  out. 

all  the  men  whose  hands  were  mighty  have  found  noth- 
ing. Rather,  "none  of  the  men  of  might  have  found 
their  hands"  (A.V.).  As  though  the  sleepers  had  a  mo- 
ment of  consciousness  before  death,  and  endeavored,  to 
put  out  their  hands  and  seize  their  weapons. 

are  fallen.     Rather,  "cast  into  a  dead  sleep"  (A.V.). 

8.  Thou  didst  cause  Thy  judgment  to  he  heard  frovi 
heaven,  etc.  This  would  seem  to  imply  that  the  destruc- 
tion of  the  Assyrians  was  accompjinied  by  an  extraordi- 
nary sound  from  heaven  when  the  earth  was  still  in  the 
dead  of  night. 

9.  all  the  meek,  i.e.,  the  Jews  who  were  delivered. 

10.  Tlie fierceness  of  man  shall  turn  to  Thy  praise,  i.e., 
man's  violence  shall  cause  Thee  to  manifest  Thy  power, 
so  that  those  whom  Thou  deliverest  shall  praise  Thee. 
**  Many  brought  gifts  unto  the  Lord  to  Jerusalem'* 
(1  Chron.  xxxii.  33). 

and  the  fierceness  of  them  shalt  Tliou  refrain,  i.e.,  re- 
strain as  with  a  bridle  (Lat.  frenum,  a  bridle).  This 
means,  "  Thou  shalt  check  future  outbursts  of  violence." 

12.  He  shall  refrain  (rather,  "  cut  off")  the  spirit  of 
princes.  The  word  is  used  in  the  first  place  of  the  cut- 
ting of  grapes;  here  it  means  to  break  down  the  pride 
(Gesenius). 

wonderful  among.     Rather,  "terrible  to"  (A.  V.). 


108  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


Psalm  LXXVII. 

This  Psalm  of  Asaph  was  written  in  a  time  of  national 
distress  caused  by  foreign  foes.  The  Psalmist  appeals 
to  the  Lord  for  lelief,  but  at  first  he  seems  hopeless  of 
obtaining  any.  Then  the  wonders  wrought  by  God  in 
old  time  occur  to  him,  with  the  reflection  that  He  is 
unchangeable  and  therefore  may  be  expected  again  to 
intervene  in  behalf  of  His  chosen  people.  The  circum- 
stances attending  the  deliverance  from  Egypt  are  es- 
pecially dwelt  upon. 

1.  He  shall  hearken  unto  me.  Rather,  "  May  Ho 
harken  unto  me!"    The  words  are  a  prayer. 

2.  my  sore  ran,  and  ceased  not  in  the  night  season. 
Rather,  "My  hand  in  the  night  was  outstretched,  and 
ceased  not,"  i.e.,  to  bo  outstretched  in  supplication. 

3.  When  I  am  in  heaviness,  etc.,  or,  I  remember,  God 
and  am  troubled:  I  muse,  and  my  spirit  is  overwhelmed." 
These  verses  1  to  6  describe  the  state  of  sorrow  and 
perplexity  through  which  the  Psalmist  passed. 

4.  Thou  holdest  mine  eyes  waking.  Literally,  "  Thou 
holdest  fast  mine  eyelids,"  i.e.,  so  that  I  cannot  close 
them  in  sleep. 

6.  my  song,  which  I  have  sung  in  gratitude  for  past 
mercies. 

and  search  out  my  spirits.  Rather,  "  and  my  spirit 
searches  out  (or  makes  inquiry).  Will  the  Lord  cast 
(us)  ofif  for  ever?" 

8.  clean,  i.e.,  entirely. 

9.  There  is  a  pause  after  this  verse,  indicated  by  the 
word  Selah  (A.V.).  After  the  expressions  of  doubt  and 
sorrow  there  comes  consolation  in  the  remembrance  of 
the  mighty  deliverance  from  Egypt. 

10.  the  years  of  the  right  hand  of  the  Most  HigJiest* 


EVENING    PRAYER. 


109 


i.e.,  the  years  in  whicli  the  Most  High  helped  us  with 
His  rigl)t  hand  (His  mighty  power). 

12.  my  talking  shall  be.    Rutlier,  "  I  will  muse  of  Thy 
doings." 

17.  Thine  arrows   (i.e.,   flushes  of  lightning)   went 
abroad. 

18.  was  heard  round  about,  or,  in  the  circuit  of 
heaven;  ivithal  should  be  omitted. 

19.  Thy  way  is  in  the  sea.  No  verb  is  expressed. 
**  Was"  should  be  supplied:   **  Thy  way  was  in  the  sea." 

20.  Tijo  abrupt  ending  is  expressive.  "  In  the  joy 
and  exultation  of  the  miracle  recorded,  the  occasion  of 
the  Psalm  is  forgotten;  and  the  Psalmist,  casting  off 
the  burden  that  oppressed  him  at  its  commencement, 
reposes  in  full  confidence  on  his  Almighty  Protector. 
The  minstrel  lets  his  harp  drop,  and  reclines  in  fulness 
of  faith  on  God's  love"  (Speaker's  Com.).  • 

Day  15. 

PVENING  PRAYER. 

Psalm  LXXVIII. 

It  is  uncertain  whether  this  Psalm,  which  is  ascribed 
',,0  Asaph,  was  written  before  or  after  the  disruption  of 
the  kingdom  by  the  secession  of  the  ten  tribes.  It  cer- 
tainly refers  to  the  jealous  feelings  which  the  powerful 
tribe  of  Ephraim,  the  .leader  of  the  secession,  had  long 
entertained  of  Judah,  and  which  reached  their  climax 
when  Sion  was  chosen  as  the  site  of  the  tabernacle  and 
the  temple.  It  is  the  longest  of  the  historical  Psalms,  and 
is  designed  to  vindicate  the  choice  of  Sion  by  David,  to 
assert  the  supremacy  of  David's  line,  and  to  convey  the 
warning  to  the  people  generally  and  to  the  tribe  of 
Ephraim  in  particular  that  national  punishment  is  the 


110  A   COMPANION  TO  THE   PRAYEIl-BOOK   PSALTER. 


iiiyariable  consequence  of  national  sin.  St.  Paul  tciiclios 
us  that  Christians  as  well  as  Jews  are  to  take  warning 
from  the  record  of  ])ast  oins  and  tlie  punishments  that 
followed  thoin.  **  Now  all  these  things  hapi)ened  unto 
them  for  examples;  and  they  are  written  for  our  ad- 
monition" (1  Cor.  X.  11). 

2.  in  a  parable.  This  word  shows  that  the  history  of 
Israel  is  not  only  a  record  of  actual  events,  but  is  also 
typical  and  prophetical  (1  Cor.  x.  i-ll.j  Gal.  iv.  21-20). 

declare.  A  strong  word,  as  though  Asaph  were  com- 
pelled to  cpeak. 

hard  sentences,  or,  "dark  sayings"  (A.V.),  i.e.,  sen- 
tences in  which  deep  truths  lie  hidden. 

4.  That  tve  should  not  hide  them,  etc.  The  Israelites 
were  especially  commanded  to  give  to  their  children  ac- 
counts of  God's  dealings  with  them.  **  Teach  them  thy 
sons,  and  thy  sons' sons"  (Deut.  iv.  9.);  "Thou  shalt 
teach  them  diligently  unto  thy  children,  and  shalt  talk 
of  them  when  thou  sittest  in  thine  house,"  etc.  (Deut. 
vi.  7). 

9.  a  faithless  and  stullorn  generation.  So  Stephen 
before  the  Sanhedrin:  **  Ye  stiff-necked,  ....  ye  do 
always  resist  tne  Holy  Ghost:  as  your  fathers  did,  so  do 
ye"  (Acts  vii.  61). 

10.  harnessed,  i.e.  "armed"  (A.V.).  In  old  English, 
harness  meant  accoutrements  of  all  kinds.  "  At  least 
we'll  die  with  harness  on  our  back"  (Macbeth,  act  v.). 

like  as  and  who  should  be  omitted.  It  is  not  known 
what  particular  occasion  is  referred  to,  when  the 
Ephraimites  showed  both  cowardice  and  disobedience. 
Joshua  seems  to  reprove  them  (Josh.  xvii.  15)  for  neglect- 
ing to  drive  out  the  Canaanites. 

13.  the  field  of  Zoan.  Zoan,  or  Tanis,  was  near  the 
eivstern  boraer  of  Lower  Egypt,  once  a  splendid  city,  a 


EVENING    PRAYER. 


Ill 


royal  reaidence,  and  no  doubt  the  residence  of  tlie 
Plwmioh  of  tl»e  Exodus  (Poole  in  Smitli's  Bib.  Die.). 

13.  on  an  heap.  "  The  floods  stood  upright  as  a 
heap"  (Ex.  xv.  8). 

18.  for  their  lust.  Literally,  ''for  their  souls"  i.e., 
for  tlieir  pleasure. 

22.  the  fire  was  kindled  in  Jacob,  i.e.,  God's  wrath 
was  roused  against  tlie  people. 

26.  man  did  eat  angels'  food.  Literally,  **  bread  of  the 
mighty,"  i.e.,  bread  supplied  by  the  ministrations  of  the 
mighty,  or  of  the  angels.  Jesus  said:  **  Moses  gave  you 
not  that  bread  from  heaven;  but  my  Father  giveth  yoii 
the  true  bread  from  heaven.  ...  I  am  the  living  bread 
which  camedoAvn  from  heaven"  (St.  John  vi.  32,  51). 

27-29.  He  caused  the  east  ivind  to  blow  under  heaven, 
etc.  "  There  went  forth  a  wind  from  the  Lord,  and 
brought  quails  from  the  sea,  and  let  them  iall  by  the 
camp,  ...  as  it  were  two  cubits  hip-li  upon  the  face  of 
the  earth"  (Numbers  xi.  31). 

30.  they  were  not  disappointed  of  their  hist.  Literally, 
"They  were  not  estranged  from  their  desire,"  ve.,  they 
were  still  indulging  it. 

31.  the  heavy  wrath  of  God  came  upon  them  and  stew 
the  loealthiest,  i.e.,  the  most  prosperous,  the  strongest 
(Ps.  LXVI.  11;  Numbers  xi.  33). 

33.  in  vanity.     The  word  used  here  means  a  breath. 
The  whole  generation  were  consumed  quickly. 

their  strength,  or,  "  their  Rock"  (Deut.  xxxii.  4). 

35.     their  redeemer.     Ps.  LXXIV.  2. 

40.  He  considered  (or,  remembered)  that  they  tvere 
but  flesh.  Words  ascribed  to  God  after  the  flood  (Gen. 
VI  3). 

42.  they  moved  (i.e.,  provoked)  the  Holy  One  in 
Israel..    In  A.V.  the  word  is  '* limited,"  i.e.,  set  bounds 


w  ^ 


I 


!         '     I 


Piii 


112  A   COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 

to  His  power  in  their  minds.     But  "provoked"  has  au- 
thority in  its  fjivor. 

60.  and  sent  coil  angels'  among  them.     Rather,  "by 
Kcndi'iig  angels  of  woe/*  i.e.,  angels  who  were  commis- 
sioned to  inflict  penalties,  no  doubt  by  means  of  the 
natural  agencies  which  have  been  described,  as  well  as  by 
direct  action  in  the  destruction  of  the  first-born. 

52.  in  the  dicellings  of  Ham.  Ham,  or  Cham  (black), 
is  the  Egyptian  name  of  the  whole  country,  derived 
from  the  black  soil  of  Egypt. 

55.  His  mountain  whXch  He  purchased,  etc.  Rather, 
*'  the  mountain  which  His  right  hand  acquired."  T^his 
may  be  the  mountain  where  the  sanctuary  was  •finally 
established;  or  the  words  may  refer  to  the  whole  land  of 
Canaan.  "  Thou  shalt  bring  them  in  and  plant  them 
in  the  mountain  of  Thine  inheritance"  (Ex.  xv.  17). 

57.  So  they  tempted.  Rather,  "  And  they  tempted, 
and  rebelled  against  the  most  high  God." 

58.  like  a  broken  bozo.  Literally,  "  a  deceitful  bow" 
i.e.,  like  a  bow  which  is  sure  to  disappoint  the  archer, 
either  dropping  the  arrow  at  his  feet  or  carrying  it  wide 
of  the  mark  (Bp.  Home).  "  They  return,  but  not  to  the 
Most  High:  they  are  like  a  deceitful  bow"  (Hosea  ^ii.  16). 

61.  He  forsook  the  tabernacle  in  Silo,  i.e.,  Shiloh. 
Shiloh,  in  the  tribe  of  Ephraim,  was  the  first  site  of  the 
tabernacle  in  the  land  of  Canjum.  It  was  forsaken  when 
the  Ark  of  God,  on  which  His  presence  M'iis  wont  to 
rest,  was  captured  by  the  Philistines  (1  Sam.  iv.  11, 
21,  22). 

62.  their  potver,  their  beauty.  Rather,  His  power, 
His  honor,  i.e.,  God's. 

63.  His  j)cople  unto  the  stvord.  Thirty  thousand  were 
killed  in  the  battle  in  which  the  Ark  was  taken  (1  Sam. 
iv.  10). 


MORNING   PRAYER. 


113 


C4.  ^T^flj'^re,  i.e.,  the  Divine  wrath. 

their  maidens  were  not  given  to  marriage.  Literally, 
"their  virgins  were  not  praised,"  i.e.,  in  marriage- songs. 

G5.  there  were  no  zvidowsy  etc.  Thoy  fell  into  the 
hands  of  the  Philistines  or  died  of  broken  hearts  (1 
Sam.  iv.  20). 

66.  So  (or,  Then)  the  Lord  awaked,  etc.  This  in- 
dicates that  the  Divine  Power  was  put  forth  irresistibly 
as  in  the  temple  of  Dagon  and  in  the  plagues  that  fell 
on  the  Philistines  (1  Sam.  v.). 

67.  He  smote  His  enemies  in  the  hinder  parts.  Rather, 
•'backwards,"  i.e.,  driving  them  backwards. 

68.  He  refused  the  tabernacle  of  Joseph  (i.e.,  of 
Ephraim).  Although  the  whole  nation  had  been  guilty, 
yet  the  tribe  of  Ephraim,  the  leading  tribe,  was  spelcially 
responsible  for  the  national  defection  from  God.  The 
sanctuary  was  removed  from  Shiloh  to  Mount  Sion  in 
Judah.  ■■'    ""■■'  '  ^'''■'  '••'■'  ,"■•■'■■'  •'■ '' 

70.  His  temple  on  high.    Rather,  "ITis  sanctuary  like 
the  heights"  (i.e.,  of  heaven). 
.    continually,  i.e.,  for  ever. 

73.  ruled  them.  Rather,  "guided  them,"  i.e.,  as 
sheep.  David  thus  typified  Him  of  whom  the  i-rophet 
tlius  speaks:  *'  He  shall  feed  His  flock  like  a  shepherd; 
He  shall  gather  the  lambs  with  His  arm,  and  carry 
them  in  His  bosom,  and  shall  gently  lead  those  that  are 
with  young"  (Isa.  xi.  11). 

Day  16. 

MORNING  PRAYER. 

Psalm  LXXIX. 

This  Psalm  closely  resembles  Ps.  LXXIV.,  and  was 
probably  composed  after  the  invasion  of  Judah  in  the 
reign  of  Rehoboam  by  Shishak,  king  of  Egypt  (1  Kings 


!sli 


114  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


xiv.  25,  26;  2  Chron.  xii.  2-9).  Tho  sacred  narratives  are 
vei-y  brief,  but  we  learn  from  them  that  Judah  lay  pros- 
trate before  the  Egyptians,  and  that  the  Temple  was 
l)lundered  by  them.  "Shishak  has  left  a  record  of  this 
expedition,  sculptured  on  the  wall  of  the  great  temple 
of  El  Karnak.  It  is  a  list  of  the  countries,  cities,  or 
tribes  conquered  or  ruled  by  him  or  tributary  to  him" 
(Poole  in  Smith's  Bib.  Die).  The  same  record  teUs  us 
that  many  Jews  were  led  into  captivity.  The  Psalmist 
speaks  of  the  pollution  of  the  Temple,  and  the  devasta- 
tion of  Jerusalem,  the  slaughter  of  many  Jews,  and  the 
capfivity  of  others;  acknowledges  God's  justice  in  thus 
afflicting  a  sinful  people,  and  prays  for  pardon  and  re- 
storation to  God's  favor. 

1.  defiled.  The  Egyptians  defiled  the  Temple  by 
plundering  it,  but  did  not  destroy  it. 

2.  The  dead  bodies,  etc.  This  passage  is  quoted  iu  1 
Maccabees  vii.  17.  It  would  be  a  feature  common  to 
all  foreign  invasions. 

Thy  saints,  i.e.,  Thy  people. 

4.  a  very  scorn,  or,  "reproach"  (A.V.),  i.e.,  treated 
as  worthless  (Ps.  XLIV.  13). 

our  enemies.  Rather,  "our  neighbours"  (A. V.).  See 
next  clause. 

them  that  are  round  about  us.  The  Syrians,  Moabites, 
etc.;  tribes  who  were  themselves  beyond  the  reach  of  the 
Egyptians,  and  who  would  naturally  rejoice  in  Judah's 
adversity. 

5-7.  hoio  long  ?  The  Jews  were  for  some  time  tribu- 
tary to  Shishak  (2  Chron.  xii.  8). 

7.  His  dwelling  place.  The  word  translated  does  not 
mean  "sanctuary,"  but  "pasture,"  or  "pastoral  dis- 
trict." In  Jer.  xlix.  20  it  is  translated  "habitations of 
the  flock.'* 


MORNING    PRAYEB. 


115 


10,  11.  Rather  as  in  A.  V.:  **  Wherefore  should  tho 
heathen  sav,  AVherc  is  their  God?  Let  Him  be  known 
among  the  heathen  in  our  si,^ht,  by  the  revenging  of 
tlie  blood  of  Thy  servants  which  is  shed." 

12.  preserve  Thou  those  that  are  appointed  to  die. 
Literally,  **  the  sons  of  death,"  i.e.,  those  earned  away 
ca]>tive. 

13.  our  neighbours,  i.e.,  those  mentioned  in  v.  4. 


Psalm  LXXX. 

This  Psalm,  ascribed  to  Asaph,  was  composed  after  the 
ten  tribes  had  been  led  into  captivity,  and  previous  to 
the  invasion  of  Judah  by  the  Chaldaeans.  The  Psalmist 
Luneuts  over  the  kingdom  of  Israel,  and  prays  for  its 
restoration.    Judah  is  not  particularly  referred  to. 

1.  Thou  that  leadest  Joseph.  Ephraim,  the  chief  of 
the  ten  tribes  (now  in  captivity),  was  Joseph's  represen- 
tative. 

that  sittest  upon  the  t'hernbim.  The  Temple  was 
therefore  still  standing  with  the  Ark  in  the  most  holy 
place. 

2.  Before  Ephraim,  Benjamin,  and  Manasses.  The 
Psalmist  refers  here  to  the  march  of  Israel  through  the 
AVildcrness.  These  three  tribes,  descended  from  Rachel, 
marched  together  in  the  rear,  behind  the  Ark.  God 
therefore,  enthroned  on  the  mercy-seat  between  the 
cherubim,  went  before,  and  led  them  like  a  flock.  The 
appeal  is  made  in  behalf  of  all  the  ten  captive  tribes. 
Bcnjiiniin,  indeed,  had  remained  faithful  to  the  house 
of  David,  but  some  of  its  cities,  e.g.,  Bethel  and  Jericho, 
belonged  to  tho  kingdom  of  Israel,  and  it  is  probable 
that  most  of  tho  Benjamites  were  led  captive  into  As- 
syria by  Shalmaneser  and  SennAcherib. 


116  A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


•A 


3.  Turn  us  again,  0  God.  This  Terse  is  a  kind  of 
chorus  occurring  three  times  in  the  Psalm.  Here  and 
in  verses  7  and  19  God  is  differently  addressed  in  each 
verse.  Here  the  word  is  Elohim  (God);  in  v.  7  He 
is  addressed  as  Elohim  sabaoth  (God  of  liosts);  in 
V.  19,  as  Jehovah,  Elohim  sabaoth  (Lord  God  of 
liosts).  Thus  the  supplication  increases  in  urgency, 
and  the  name  which  expresses  the  covenant  relation  of 
God  to  Israel  is  reserved  for  the  last  special  appeal. 

6.  with  thelread  of  tears f  etc.  (Ps.  XLII.  3).  *'  Sion's 
bread  is  dipped  in  tears,  and  her  cup  is  filled  to  the  brim 
with  them"  (Bp.  Hornc). 

6.  a  very  strife  unto  our  neiglibours,  i.e.,  each  strives 
to  surpass  the  others  in  plundering  us. 

lauffh  us  to  scorn.  Rather,  '*  laugh  among  them- 
selves" (A.  v.). 

8.  a  vine  out  of  Egypt.  The  Psalmist  here  refers  to 
the  beautiful  figure  used  by  Jacob  in  blessing  Joseph: 
"Joseph  is  a  fruitful  bough,"  etc.  (Gen.  xlix.  22). 

planted  it.  *' Thou  shalt  bring  them  in  and  plant 
them"  (Ex.  xv.  17). 

10.  the  houghs  thereof  ivere  like  the  goodly  cedar-trees. 
Literally,  **  the  boughs  of  it  were  as  the  cedars  of  God," 
i.e.,  the  vine,  the  people  of  Israel,  increased  aiid  spread 
to  a  wonderful  extent. 

11.  u7ito  the  sea,  i.e.,  the  Mediterranean. 

unto  the  river,  i.e.,  the  Euphrates.  This  river  was 
the  eastern  boundary  of  Solompn's  dominions. 

13.  Ravages  of  the  boar^  and  of  wild  beasts  generally, 
are  a  suitable  figure  of  the  devastations  caused  by  fierce 
invaders. 

"  Nor  let  the  Christian  Church  imagine  that  these 
things  relate  only  to  her  elder  sister.  .  .  .  If  she  sin  and 
fall  after  the  same  example  of  unbelief,  she  must  not 


MORNING    PRAYER. 


117 


think  to  be  distinguished  iu  her  punishment,  unless  by 
the  severity  of  it.  She  may  expect  to  see  the  favor  of 
heaven  withdrawn,  and  the  secular  arm,  instead  of  sup- 
porting, employed  to  crush  her:  her  discii)liiie  may  be 
annihilated,  her  unity  broken,  her  doctrines  preverted, 
her  worship  deformed,  her  practice  corrupted,  her  posses- 
sions alienated,  and  her  revenues  seized:  till  at  length 
the  word  be  given  from  above,  and  some  antichristian 
power  be  unchained  to  execute  upon  her  the  full  ven- 
geance due  to  her  crimes"  (Bp.  Home).  The  histories 
of  the  churches  of  Syria,  Egypt,  and  North  Africa  afford 
striking  illustrations  of  the  bishop's  words. 

15.  and  the  place  of  the  vineyard.  **The  ])lace  of" 
should  be  omitted,  and  the  word  "plant"  substituted 
for  "  vineyard." 

branch.  Literally,  "  son,"  but  the  word  is  used  in  the 
sense  of  branch.  Israel,  the  vine,  was  also  God's  adopted 
son.  Christ  is  the  true  Vine,  of  which  all  true  Israelites 
are  the  branches  (St.  John  xv.  1-6). 

16.  It  is  burnt  with  fire,  etc.  This  was  the  case  with 
fruitless  Israel,  and  this  our  Lord  says  shall  be  the  case 
with  fruitless  branches  of  Himself. 

17.  the  man  of  Thy  right  hand,  i.e.,  Israel,  who  had 
been  called  and  strengthened  by  God  for  His  special  ser- 
vice. Jewish  interpreters  also  see  in  the  passage  a  de- 
scription of  the  Messiah,  the  ideal  and  representative  of 
the  nation.  Christ  is  on  the  right  hand  of  God,  and 
He  is  the  Son  of  man. 

18.  let  us  live,  or,  "quicken  us"  (A.V.),  i.e.,  give  us 
renewed  life.  This  prayer  for  Israel  is  evidently  appli- 
cable to  the  Christian  Church  and  the  spiritual  life  of 
its  individual  members. 


118  A  COMrANION  TO  THE   PRAYER-BOOK   PSALTER. 


Psalm  LXXXI. 

This  Psalu  was  composed  by  Asaph  for  a  festal  occa- 
sion; and  as  the  blowing  of  trumpets  in  the  new  moon 
is  mentioned  (v.  3),  we  may  conclude  that  it  was  to  be 
specially  used  on  the  Feast  of  Trumpets,  which  was  held 
at  the  new  moon,  i.e.,  the  beginning  of  Tisri  (Lev.  xxiii. 
24;  Num.  xxix.  1).  The  full  moon  of  the  same  month 
introduced  the  Feast  of  Tabernacles,  which  was  of  a  very 
joyous  character,  and  at  which  this  Psalm  would  be 
again  used.  This  latter  feast  was  both  commemorative 
and  prophetic,  pointing  backwards  to  the  time  when 
God  dwelt  in  a  tabernacle  with  the  Israelites  in  the. 
Wilderness,  and  onwards  to  the  time  when  He  would 
**  tabernacle"  witli  man  in  human  flesh. 

1.  cheerful  noise,  i.e.,  with  trumpets.  (Num.  xxix.  1). 

3.  in  the  new  moon.     Every  new  moon   was    thus  ' 
celebrated  (Num.  xxviii.    11),  but  the  new  moon  of 
Tisri,  the  seventh  or  sabbatical  month,  was  thus  solem- 
nized especially. 

and  upon  our  soUmn  feast  day,  i.e.,  of  Tabernacles. 

4.  This  was  made  a  statute,  etc.  (Lev.  xxiii.  24;  Num. 
xxix.  1). 

6.  This  He  ordained  in  Joseph,  etc.  The  whole  na- 
tion is  here  referred  to  under  the  name  of  Joseph,  the 
ancestor  of  Ephraim,  tbe  most  powerful  of  the  tribes. 
In  the  same  way  Ephraim  often  stands  for  the  ten  tribes, 
the  kingdom  of  Israel. 

and  had  heard  a  strange  language.  This  is  intelligi- 
ble as  referring  to  the  strange  or  foreign  language  of  the 
Egyptians.  But  the  literal  rendering  gives  a  different 
sense.  There  should  be  a  pause  after  Egypt.  Then 
come  the  words  **  the  lip  of  one  I  had  not  known  I 


MORNING   PRATER. 


119 


heard,"  i.e.,  I  heard  God  who  then  revealed  Himself  to 
me  (on  Mount  Sinai).  The  Psalmist  identifies  himself 
with  the  whole  nation. 

6.  /  eased  his  shoulder,  etc.  God  Himself  is  here 
introduced  as  declaring  what  He  had  done  for  Israel  in 
Egypt. 

the  pots,  or,  the  baskets  in  which  the  clay  for  the 
bricks  was  carried  upon  the  shoulders. 

7.  /  Jieard  thee  what  time  as  the  storm  fell  upon  thee. 
Rather,  **  I  heard  (or,  answered)  thee  in  the  secret  place 
of  thunder"  (A.  V.).  A  reference  to  God's  manifestation 
of  Himself  at  the  Exodus  "in  a  pillar  of  cloud  by  day 
and  a  pillar  of  fire  by  night,"  or  to  the  manifestation  of 
Himself  amidst  thundermgs  and  lightnings  on  Mount 
Sinai. 

8.  at  the  ivaters  of  strife,  or,  Meribah  (Ex.  xvii.  6, 

11.  open  thy  mouth  wide  an^  I  sliall  fill  it.  The  Is- 
raelites craved  for  their  bodily  wants  to  be  supplied;  but 
spiritual  sustenance  is  here  promised  in  abundance,  as 
well  as  bodily. 

14.  if  Israel  had  toalJced  in  my  ways.  Eather,  "if 
Israel  tuould  walk  in  my  ways."  The  tense  should  be 
future  conditional  here,  and  so  on  to  the  end  of  the 
Psalm. 

16.  The  hatei's  of  the  Lord  should  have  heen  found  liars. 
Rather,  "  should  be  found  liars,"  i.e.,  they  should  yield 
Him  feigned  obedience  through  fear. 

their  time,  i.e.,  the  time  that  the  chosen  people  Israel 
should  ondui'e. 

17.  He  should  have  fed  them,  etc.  Rather,  "He  should 
feed  them."  There  is  a  reference  here  to  the  song  of 
Moses  which  describes  what  God  had  done  for  Isi'ael. 
"  He  made  him  to  suck  honey  out  of  the  rock"  (Dent. 


n 


120  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTBB. 

xxxii.  13).  What  God  had  done  for  Israel  He  would  do 
again,  if  Israel  would  walk  in  His  ways.  These  earthly 
gifts  typify  the  spiritual  blessings  m  Christ's  Church. 

Day  16. 

EVENING  PRAYER. 

Psalm  LXXXII. 

Written  by  Asaph  as  a  warning  to  unjust  judges,  in 
such  a  time  of  corruption  as  that  which  preceded  the 
reigns  of  Asa  and  Jehoshaphat,  the  latter  of  whom  thus 
warned  the  judges  whom  he  appointed:  "Take  heed 
what  ye  do  for  ye  judge  not  for  man,  but  for  the  Lord, 
wlio  IS  with  you  in  the  judgment"  (3  Chron.  xix.  C). 

1.  in  the  congregation  of  princen.  Rather,  "in  the 
congregation  of  God,"  i.e.,  in  the  congregation  of  Israel 
He  is  invisibly  enthroned,  or  in  the  assembly  of  angels 
in  heaven. 

He  IS  a  fudge,  or,  "He  judgeth  among  the  gods."  The 
meaning  of  this  clause  depends  upon  which  of  the  two 
meanings  is  taken  in  the  former.  The  gods  may  mean 
the  earthly  judges  who  are  His  deputies,  or  it  may  mean 
(this  is  the  more  poetical  and  more  probable  meaning) 
His  servants  in  heaven  who  execute  His  judgments. 
The  words  of  Micaiah  to  Ahab  give  us  an  illustration: 
"I  saw  the  Lord  sitting  on  His  throne,  and  all  the  host 
of  heaven  standing  by  Him  on  His  right  hand  and  on 
left"  (1  Kings  xxii.  19). 

2.  Hoiv  long,  etc.  The  Psalmist  now  addresses  the 
His  unjust  judges. 

accept  the  persons  of,  i.e.,  show  partiality  to. 

6.   77iey  will  not  be  learned,  i.e.,  taught  (Ps.  II.  10). 

out  of  course.     Rather,  "  ai*e  shaken."    This  means 


EVENUSTG   PRAYER. 


121 


that  all  the  foundations  on  whicli  social  order  r^sts  are 
fchuken  hy  the  corrupt  administration  of  justice.   ' 

6.  /  have  said.  Ye  are  gods.  God  is  certainly  here 
represented  as  addressing  earthly  rulers  and  judges  as 
gods.  In  the  3ar^e  sense  tiie  word  is  used  in  Ex.  xxii.  28: 
"  Thou  shalt  not  revile  the  gods,  nor  curse  the  ruler  of 
Thy  people.  "Our  Lord  thus  quotes  the  words  (John  x. 
34)  when  He  claimed  to  be  superior  to  any  earthly  ruler. 

7.  like  men.  Literally,  'Mike  Adam;"  i.e.,  ye  shall 
die  like  a  common  man:  you  are  not  exempt  from  the 
law  of  mortality. 

fall  like  one  of  the  princes.  Unjust  judges,  like  evil 
rulers,  shall  fall  more  deeply  than  common  men..  The 
Mi(iianitish  princes,  mentioned  in  the  next  Psalm,  who 
fell  wiien  fighting  against  God,  may  also  be  referred  to 
here. 

•  **  Thou  shalt  take  all  heathen,  etc.,  or,  Thou  shalt  in- 
herit all  the  Gentiles."  We  may  understand  this  verse 
to  be  prophetic  of  the  Messiah's  kingdom. 


Psalm  LXXXIIL 

This  Psalm  describes  a  confederacy  of  Moabites, 
Ammonites,  and  other  nations  against  Jndah,  in  the 
reign  of  Jehoshaphat.  It  is  inscribed  to  Asaph,  and  was 
probably  written  by  Jahaziel,  *'  a  Levite  of  the  sons  of 
Asaph,"  who  was  moved  by  the  Spirit  of  the  Lord  to 
prophesy  in  the  assembly  of  the  people  the  complete  de- 
liverance of  Judah  (2  Cliron.  xx.  5-19).  This  the  Lord 
accomplished  on  the  morrow  without  the  intervention  of 
Judah,  by  the  enemies  themselves:  *' every  one  helped 
to  destroy  another"  (v.  23). 

1.  still,  i.e.,  continual. 

refrain  not  Thyself,  or,  "  be  not  still "  (A.  V.). 


122  A  COMPANION  TO  THE  PRAY£R-BOOK   PSALTER 


2,  3.  have  lift  up  their  head — have  imagined  (or,  de- 
vised) craftily.  These  words  imply  a  revolt  aecretly 
planned  by  nations  which  hud  been  subdued. 

secret  owe*,  or,  •*  hidden  ones'*  (A.V.),  i.e.,  •*  those 
hidden  under  the  covering  of  Thy  wings"— a  leterenco 
to  God's  presence  manifested  upon  the  mercy-seat,  which 
was  overshadowed  by  wings  of  cherubim. 

4.  The  total  destruction  of  Israel  was  the  design  of 
the  powerful  league  (2  Chron.  xx.  6-12). 

6.  77ie  tabernacles.  This  word  indicates  that  the 
Edomites  and  Ishmaelites  were  nomads  who  dwelt  in 
tents.  Edom  is  referred  to  as  Mount  Seir  in  2  Chron. 
zx.  10. 

The  Hagarenes,  or  Hagarites,  dwelt  east  of  Gilead, 
and  were  subdued  by  the  Reubenites  in  the  reigu  of 
Saul  (1  Chron.  v.  10). 

7.  Gebal,  the  mountainous  region  of  Edom  south  pf 
the  Dead  Sea. 

The  Philistines,  with  them  that  dwell  at  Tyre.  Amos 
mentions  the  Philistines  and  Tyrians  as  allied  with 
Edom  against  Israel  (Amos  i.  6-9). 
'  8.  Assiir,  i.e.,  Assyria.  The  earliest  notice  of  the 
power  which  afterwards  carried  away  the  ten  tribes  into 
captivity,  and  from  which  Jerusalem  was  only  delivered 
by  a  miracle. 

the  children  of  Lot,  i.e.,  the  Moabites  and  Ammonites. 

9.  The  Madianites,  or  Midianites,  were  destroyed  in 
large  numbers  by  Moses  (Numbers  xxxi.  1-10)  and  by 
Gideon  (Judges  vii.). 

9.  Sisera  and  Jabin  {Judges  iv.).  Near  Endor  was 
the  battle-field. 

11.  Oreb  and  Zeb — Zeba  and  Salmana.  The  two  for- 
mer were  milittiry  commanders ;  the  two  latter,  kings  of 
the  Midianites. 


EVENING   PRAYER. 


123 


12.  the  houses  of  God.  The  word  translated  **  houses  '* 
means  dwellings  surrounded  by  pastures.  These  be- 
longed to  God's  people. 

13.  like  unto  a  wheel,  i.e.,  like  that  which  is  rolled 
round  in  a  whirlwind,  as  dust  or  thistle-down.  "They 
shall  be  chased  like  a  rolling  thing  before  the  whirl- 
wind" (Is.  xvii.  13). 

"  My  God,  as  rolling  tbistle  down, 
As  chnff  before  the  wiud. 
So  make  them." 

— KebWa  metrical  translation  of  tlie  Pnalmt. 

14.  the  wood.     Rather,  a  forest. 

as  tlie  flame  that  consumeth  the  viounfainSf  i.e.,  as  fire 
rapidly  consumes  the  brushwood  on  the  sides  of  moun- 
tains. 

15.  Persecute,  i.e.,  pursue  (Ps.  XXXV.  6).  "The 
wicked  are  as  stubble  before  the  wind,  and  as  chaflf  that 
the  storm  carrieth  away"  (Jo')  xxi.  18). 

1^  that  they  may  seek  Thy  name.  This  is  the  ob- 
ject of  all  God's  judgments,  and  what  His  true  people 
ever  desire  for  their  enemies. 


Psalm  LXXXIV. 

Psalm  LXXXIII.  completed  those  which  are  ascribed 
to  the  family  of  Asaph;  the  present  Psalm  is  one  of  those 
which  ai-e  attributed  to  the  sons  of  Korah.  The  former 
are  mainly  designed  to  comfort  the  Israelites  by  dwell* 
ing  on  God's  love  and  power  manifested  throughout 
their  history;  the  latter  dwell  upon  the  comforts  of 
religion,  and  seem  designed  to  preserve  amongst  the  Is 
raelites  a  love  for  the  sanctuary,  the  centre  of  national 
religious  life.  This  Psalm  may  have  been  composed 
during  Absalom's  rebellion,  when  the  author  was  in  ex- 
ile with  David  from  Jerusalem. 


ill 

ill 


;,  ,S. 


124  A  COMPANION  TO  THE   PRAYER-BOOK    PSALTER. 

1.  amiable,  or,  beloved. 

Thy  dwellings f  i.e.,  the  sanctuary. 

2.  rejoice.     Rather,  "crieth  out  for"  (A.V.). 

3.  Yea,  the  sparrow,  etc.  The  Psalmist,  at  a  distance 
from  the  sanctuary,  feels  like  a  wandering  bird  away 
from  its  nest.  His  soul  is,  as  it  were,  a  bird  which  has 
its  nest  upon  God's  altar  :  "  Thy  altar  is  our  nest,  to 
which  we  resort  for  peace."  Similar  figures  are  found 
in  other  Psalms:  "0  that  I  had  wings  like  a  dove" 
(Ps.  LV.  6);  **Our  soul  is  escaped  even  as  a  bird  out 
of  the  snare  of  the  fowler"  (Ps.  CXXIV.  6). 

6.  in  tvhose  heart  are  Thy  ways,  i.e.,  who  bears  in 
his  heart,  or,  whose  heart  is  fixed  upon,  the  road  to  the 
sanctuary. 

If  this  Psalm  was  not  specially  composed  for  pilgrims 
to  the  Holy  City  (some  think  it  was),  it  was  evidently 
suited  for  their  use. 

6.  Who  going  through  the  vale  of  misery,  etc.  Rather, 
*'  going  through  the  vale  of  weeping,  they  make  it  a 
fountain;  the  rain  also  fills  it  with  blessings." 

The  meaning  is  that  those  whose  hearts  are  fixed  upon 
God  find  spiritual  refreshment  even  in  the  most  desolate 
valley  which  they  pass  through  on  their  road  to  His 
house. 

7.  from  strength  to  strength.  The  journey  increases 
their  strength  instead  of  diminishing  it.  "  Though  our 
outward  man  perish,  yet  the  inner  man  is  renewed  day 
by  day"  (2  Cor.  iv.  16). 

8.  Thine  anointed,  i.e.,  the  king.  An  appropriate 
petition  for  David  in  exile. 

10.  than  a  thousand,  i.e.,  than  any  number  elsewhere. 

11.  I  had  rather  be  a  doorkeeper.  Literally,  "be  on 
the  threshold,"  i.e.,  be  a  servant  of  the  lowest  rank 
about  the  tabernacle. 


EVENIXQ   PRAYER. 


125 


11.  light  and  defence,  or,  **8iiii  and  shield"  (A.V.). 

worship,  i.e.,  honor  (Ps.  VIII.  5). 

Koruh  the  I^evite  had  aspired  to  the  priesthood,  and 
had  been  destroyed  on  account  of  his  pride  (Numbers 
xvi.).  But  the  sons  of  Korah  had  learned  to  value  tlieir 
privileges  as  Levites,  and  were  rewarded  by  being  in- 
spired to  write  Psalms  for  the  perpetual  use  of  the 
Church  of  God. 

Psalm  LXXXV. 

This  Psalm,  by  the  sons  of  Korah,  is  like  a  continua- 
tion of  the  preceding,  and  was  probaJjly  written  when 
David  and  his  faithful  adherents  had  been  restored  to 
Jerusalem.  It  is  one  of  the  Proper  Psalms  for  Christ- 
mas Day. 

1.  Thou  hast  tuimed  atvay  th(f  captivity  of  Jacob. 
Some  suppose  from  this  clause  that  this  Psalm  was  writ- 
ten after  the  return  from  Babylon;  but  '*to  turn  the 
captivity"  is  another  term  for  restoration  to  prosperity, 
e.g.,  "  The  Lord  turned  the  captivity  of  Job"  (Job  xlii. 
10),  and  it  is  thus  used  elsewhere  in  the  Psalms  (Ps. 
XIV.  11;  LIII.  7). 

2-7.  Tiirn  us,  then,  etc.  The  tone  of  the  Psalm  here 
changes.  This  prayer  implies  that  the  peoi)le,  although 
restored,  were  still  in  a  state  of  weakness  and  distress. 

8.  /  will  hearken  (or,  "hear,"  A.V.),  etc.  The 
Psalmist  has  just  offered  up  a  prayer,  he  now  represents 
himself  as  waiting  for  the  answer  to  his  prayer.  His 
spirit  apprehends  the  answer,.and  he  gives  it  in  the  con- 
cluding verses  (9-13). 

that  they  turn  not  again  "to  folly"  (A.V.),  i.e.,  to  the 
presumptuous  and  rebellious  folly  which  had  caused 
their  late  distress. 

9.  For.    Rather,  truly. 


i 


126  A   COMPANION  TO   THE   PllAYER-BOOK   PSALTER. 


'V4    I 


His  salvation  is  nigh,  etc.  This  was  the  case  when 
1 10  worship  of  the  sanctuary  was  restored  by  David,  and 
afterwards  when  it  was  restored  by  Nehemiuh. 

10.  Mercy  and  truth  .  .  .  righteousness  and  .peace 
A  change  for  the  better  had  taken  place  in  the  city. 
During  the  conspiracy  of  Absalom  unrighteousness  and 
strife,  .mischief  and  sorrow,  had  prevailed  in  it  (Pfi.  LV. 
9,  10).  But  the  words  are  also  prophetic  of  the  Incar- 
nation. In  Christ  all  virtues  meet.  Those  which  seem 
to  us  to  be  opposed  to  each  other  in  their  partial  develop- 
ment have  in  Him  their  complete  and  harmonious 
manifestation. 

11,  12.  Truth  shall  flourish  out  of  the  earth — the 
land  shall  yield  her  increase.  Spiritual  graces  and 
temporal  gifts  are  thus  represented  as  joined  together 
and  coming  from  God.  Ps.  LXV.  speaks  of  the  bounti- 
ful harvest  that  followed  David's  return.  -      .    ^ 

13.  Righ-teousness  shall  go  before  Him;  and  {\iteY&]]y)f 
'*  shall  make  His  stejis  for  a  way."  Righteousness  is 
here  personified  as  going  before  the  people,  and  leaving 
foot-prints  as.  a  way  or  track  for  the  people  to  follow  in. 
Thus  Christ  left  us  an  example  that  we  should  "follow 
HiB  steps"  (1  Pet.  ii.  21). 

Day  17.    ' 

MORNING  PRAYER.      ■ 

'  Psalm  LXXXVI.  -  ' , 

This  is  one  of  the  five  Psalms  (17,  86,  90,  102,  142) 
entitled  '*  A  Prayer,*'  and  is  the  only  one  in  this  Third  * 
Book  of  the  Psalter  which  is  ascribed  to  David. 
Psalm  LXXXV.  expressed  the  joy  of  the  faithful  at 
David's  restoration;  here  David  himself  expresses  his 
gratitude  for  past  mercies,  and  prays  for  the  contiuu- 


MORNING  PRAYER. 


1:27 


ance  of  God's  favor.     The  Psalm  is  colored  throughout 
by  a  vivid  remembrance  of  recent  trouble. 

1.  Bow  down  Thine  ear,  0  Lord,  etc.  The  same 
prayer  occurs  in  Ps.  XVII.  6  and  Ps.  XXXI.  2. 

poor  and  in  misery.  Also  in  Ps.  XL.  20  and  Ps. 
LXX.  5. 

2.  /  am  holy.  The  Psalmist  thus  expresses  his  sense 
of  his  integrity. 

3.  daily,  i.e.,  all  day  long. 

8.  Among  the  gods  there  is  none  like  unto  Thee,  0 
Lord.  "  Who  is  like  unto  Thee,  0  Lord,  among  the 
gods?"  (Song  of  Moses,  Ex.  xv.  11). 

9.  All  nations  tvhom  TIiou  hast  made  shall  come  and 
worship  Thee.  A  prophecy  of  the  manifestation  of 
Christ  to  the  Gentiles.  Hence  this  is  a  Proper  Psalm 
for  the  Epiphany  in  the  Roman  and  Sarum  (or  old  Eng- 
lish) use. 

11.  Teach  me  Thy  way,  and  I  to  ill  walk  in  Thy  truth. 
Oh,  knit  my  heart  unto  Thee.  The  Christian  finds  the 
answer  to  this  prayer  in  Him  who  is  the  Way,  the  Truth, 
and  the  Life  (St.  John  xiv.  6).  >^    •    ^,- 

13.  from  the  nethermost  hell.  The  meaning  here  is, 
from  extreme  danger.  j     ,. 

14.  The  proud  are  risen  against  me.  Rather,  "rose 
against  me."  The  proud,  i.e.,  the  turbulent  chiefs  who 
supported  Absalom. 

congregations  of  naughty  men,  or,  "assemblies  of  vio- 
lent men''  (A.V.).  Naughty,  in  old  English,  had  a  much 
stronger  meaning  than  it  has  at  present;  it  meant 
wicked. 

15.  The  Psalmist  appeals  here  to  God's  own  declara- 
tion of  His  attributes.  "The  Lord,  the  Lord  God, 
merciful  and  gracious,  long-suffering,  and  abundant  iu 
goodness  and  truth"  (Ex.  xxxiv.  6). 


3 


128  A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER.       ' 

16.  the  son  of  Thine  handmaid.  This,  no  doubt,  im- 
j)lie8  that  the  Psalmist's  mother  was  a  pious  woman, 
and  that  on  account  of  her  teaching  and  example  he 
had  been  God's  servant  in  his  youth.  Every  Christian 
is  the  servant  of  God  and  the  son  of  His  handmaid,  the 
Church  (Bp.  Home). 

17.  David  prays  here  for  his  enemies,  for  he  prays 
for  such  a  token  or  sign  of  God's  favor  to  him  that  his 
enemies  may  be  convinced  by  it  of  their  folly  and  sin. 


Psalm  LXXXVII. 

This  Psalm,  ascribed  to  the  sons  of  Korah,  is  clearly 
prophetic  of  the  Messiah  and  the  Messiah's  kingdom. 
It  was  probably  written  in  the  reign  of  Hezekiah,  as  it 
resembles  the  prophecies  of  Isaiah  which  speak  of  the 
conversion  of  the  Gentiles  (Is.  ii.  2,  3;  xi.  9,  10).  It 
may  have  been  suggested  by  the  visit  of  the  envoys  from 
Babylon  who  came  to  congratulate  Hezekiah  on  his 
recovery  from  sickness  (2  Kings  xx.  12). 

1.  The  foundations  are  upon  the  holy  hills.  Rather, 
"His  foundation  (i  e.,  God's)"  is  upon  the  holy  men- 
tains."  This  applies  not  only  to  the  sanctuary  on  Sion 
but  to  the  whole  of  Jerusalem,  which  was  built  on  several 
heights. 

the  Lord  loveth  the  gates  of  Sion,  because  the  Temple 
was  within  them. 

more  than  all  the  dwellings  (or,  tabernacles)  of  Jacob. 
This  implies  a  comparison  between  Sion  and  the  places 
in  Israel  where  the  tabernacles  had  formerly  rested. 

2.  Very  excellent  things  (or,  glorious  things)  are  spoken 
of  Thee,  i.e.,  in  the  verses  which  follow.  The  glory  of 
Christ's  Church  (typified  by  Sion)  is  now  described  by 
God  Himself. 


MORNING    PRAYER. 


129 


3.  /  (i.e.,  God)  tuill  tJiink  upon,  etc.  Rather,  **  I 
will  record  Rahab  (i.e.,  Egypt)  and  Babylon  as  among 
those  who  know  me."  Egypt  and  Babylon,  the  two 
earthly  powers  especially  liostile  to  God's  people,  would 
be  enrolled  among  His  servants. 

4.  the  Moriaiis,  i.e.,  tiic  Moors.  All  black  people 
are  thus  styled  in  old  Englisii.  Literally,  Gush,  i.e., 
Ethiopia. 

lo,  there  was  he  born.  Of  each  believer,  whatever  may 
be  his  origin,  it  will  be  said  that  he  was  born  in  Sion. 
To  each  and  all  it  will  be  said,  "Ye  are  come  unto 
Mount  Zion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem''  (Hob.  xii,  23). 

5.  And  of  Sion,  etc.  Rather,  "And  to  Sion  it  shall 
be  said  that  this  and  that  man  was  born  in  her."  God 
is  represented  as  bringing  to  Sion  (the  Church)  all  the 
converts  in  snccession,  and  naming  them  separately.     ^ 

6.  rehearse,  i.e.,  say  or  recite;  e.g.,  "  Rehearse  the  arti- 
cles of  thy  belief"  (Catechism).  In  Bible  and  Prayer 
Book  English  it  does  not  mean  what  it  now  means,  to 
repeat  statements  already  made.  This  is  a  repetition  of 
the  promise  in  V.  5.  ■>  ' 

7.  TJie  singers  also,  etc.  Rather,  "  And  the  singers 
as  well  as  the  trumpeters  shall  be  there." 

The  Psalmist  represents  the  converted  nations  coming 
to  Sion  in  festival  procession,  and  thus  singing:  "  All 
my  fresh  springs  (i.e.,  all  the  sources  of  my  life)  are  in 
Thee." 

Psalm  LXXXVIII. 

This  Psalm  has  a  double  title  (A.V.).It  is  called  "A 
Song  or  Psalm  for  the  sons  of  Korah,  and  also  an  instruc- 
tion of  Heman  the  Ezrahite."  It  is  mournful  through- 
out; the  darkness  remains  unbroken  by  a  single  gleam 


m 


130  A   COMPANION   TO   THE   PRAYER-BOOK   PSALTER. 


l 


of  sunshine.  The  Heman  mentioned  is  probably  the 
contemporary  of  Solomon  (1  Kings  iv.  31),  who  was 
noted  as  a  wise  man.  After  the  death  of  Solomon  came 
the  secession  of  the  ten  tribes  and  the  invasion  of  Shi- 
shak,  when  Judah  suffered  most  severely.  These  public 
calamities  "  might  well  give  intensity  to  anguish,  con- 
nected, as  it  would  seem,  with  personal  and  long-contin- 
ued affliction."  The  sufferings  described  are  prophetic 
of  the  Passion  of  Christ ;  hence  the  Church  has  ap- 
pointed this  Psalm  for  Good  Friday. 

1.  my  calling,  or,  my  cry. 

2.  unto  hellf  i.e.,  unto  Sheol,  or  Hades,  the  unseen 
intermediate  state.  •  ' 

3.  counted  as,  i.e. ,  accounted,  considered  as.  "  Counted 
as  sheep"  (Ps.  XLIV.  22). 

4.  Free  among  the  dead,  i.e.,  as  one  severed  from  the 
living.  The  word  translated  '* free,"  is  applied  to  the 
leper's  house  (2  Kings  yv.  5),  where  the  leper  dwelt 
apart  (or,  free)  from  society.  .   _ 

who  are  otit  of  remembrance,  or,  "whom  Thou  (i.e., 
God)  rememberest  no  more."  Other  Psalms  express 
grief  for  inability  to  worship  God  in  His  sanctuary;  here 
deeper  grief  finds  utterance — grief  at  the  thought  of 
passing  from  God's  care  and  memory  to  the  land  where 
all  things  are  forgotten. 

cnt  off  from  Thy  hand.  "  In  whose  hand  is  the  soul 
of  every  living  thing"  (Job  xii.  10). . 

6.  the  loiuest  pit — a  place  of  darkness — the  deep  (or, 
deeps).  Figurative  expressions,  each  of  which  is  equiv- 
alent to  Sheol,  the  unseen  place  of  the  departed.  The 
repetition  shows  intensity  of  feeling. 

6.  Thine  indignation,  or,  "Thy  wrath  lieth  hard  upon 
me"  (A.  v.). 

8.  so  fast  in  prison,  or,  "shut  up"  (A.V.).     These 


EVENING   PJIAYER. 


131 


verses  (6,  7,  etc.)  are  applicable  to  the  condition  of 
a  leper.  The  physical  malady  typified  deep  physical 
distress. 

10.  shall  the  dead  rise  up  again  and  praise  Thee  ? 
i.e.,  "shall  the  shadowy  forms  in  Hades  rise  up  and 
praise  Thee?"  The  question  applies  to  the  present  state 
of  the  departed,  not  to  the  future  resurrection. 

16.  Thy  wrathful  displeasure,  etc.  Rather,  "  The 
floods  of  Thy  wrath  have  passed  over  me;  Thy  terrors 
have  cut  me  off." 

17.  They  came,  i.e.,  the  floods  of  God's  wrath. 

18.  See  V.  7.  Literally,  '*  Thou  hast  put  far  from  me 
lover  and  neighbour;  my  intimates  (are)  darkness,"  i.e., 
I  look  for  friends,  but  I  see  nothing  but  darkness. 
Darkness  is  my  only  companion.  "  I  have  said  to  cor- 
ruption. Thou  art  my  father:  to  the  worm,  Tliou  art  my 
mother,  and  my  sister"  (Job  xvii.  14). 

Day  17. 
EVENING    PRAYER. 


Psalm  LXXXIX. 

• 

This  Psalm,  the  last  in  the  Third  Book,  is  ascribed  to 
Ethan  the  Ezrahite.  The  Ezrahites  were  a  family  of 
Lcvites.  It  Avas  written  in  the  reign  of  Rehoboam,  after 
Jerusalem  had  been  pillaged  and  Judali  had  been  i-e- 
duced  for  a  time  to  a  state  of  subjection  by  Shishuk, 
king  of  Egypt.  Its  object  appears  to  have  been  to  com- 
fort the  king  and  people  in  their  affliction,  by  recalling 
to  their  minds  the  divine  covenant  with  the  family  of 
David.  Ethan,  or  Jcdnthan,  must  have  been  an  old 
man  when  he  wrote  the  Psalm,  as  he  had  been  appointed 
chief  musician  by  David  (1  Kings  iv.  31).  Perhaps  he 
v/as  one  of  thofe  old  councillors  whose  advice  Rehoboam 


132  A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


rejocted;  but  nevertheless  he  remained,  like'  the  rest  of 
his  tribe,  loyal  to  the  house  of  David.  The  promise 
here  dwelt  upon,  of  perpetual  dominion  to  the  house  of 
David,  finds  its  complete  fulfilment  in  Christ;  hence  this 
Psalm  is  appointed  for  Christmas  D•^y. 

1.  Tliy  truth,  or,  faithfulness,  i.e.,  in  adhering  to  His 
covenant  with  the  house  of  David  (Isaiah  Iv.  3). 

2.  Mercy  shall  he  set  up  (or,  built  up)  for  ever.  Al- 
though the  king's  throne  has  been  cast  down  (v.  63),  it 
shall  yet  be  set  up  by  God's  mercy  and  faithfulness, 
which  are.  here  represented  by  a  figure  of  speech  as  being 
themselves  established. 

in  the  heavens,  i.e.,  conspicuous  as  the  sun  and  moon 
(v.  37). 

3.  /  have  made  a  covenant.  Jehovah  is  here  the 
speaker.  "  I  chose  David  to  be  over  my  people  Israel" 
(1  Kings  viii.  16). 

5.  the  congregation  of  the  saints,  the  gods  (v.  7). 
the  saints  (v.  8)  are  the  holy  angels  (Job  xv.  15). 

10.  the  raging  of  the  sea.  Here,  as  in  other  places 
(Ps.  XLVI.  3;  LXV.  7),  waves  of  the  sea  indicate  in- 
vading hosts.  •  • 

11.  subdued  Egypt,  or,  "  Thou  didst  crush  Rahab," 
i.e.,  Egypt,  (see  LXXXVII.  4).  This  was  done  at  the 
Exodus.  The  inference  is  that,  if  Judah  had  been  faith- 
ful, Shishak  would  not  have  prevailed. 

13.  niou  hast  made  the  north  and  the  south.  There- 
fore if  we  had  been  faithful,  neither  Jeroboam,  on  the 
north,  nor  Shishak,  on  the  south,  coulji  have  injured  us. 
T.'ibor,  on  the  west,  and  Hermon,  on  the  east,  represent 
the  parts  of  Palestine  that  had  been  severed  from  the 
house  of  David.  This  passage  is  prophetic  of  a  restora- 
tion of  unity. 

16.  that  can  rejoice  in  TJiee.      Rather,  "that  know 


EVENING    PRAYER. 


133 


>» 


the  joyful  sound"  (A.V.),  i.e.,  "the  sound  of  the  blow- 
ing of  trumpets"  (Lev.  xxiii.  24).  Tliis  is  a  reference  to 
the  privilege  of  Judiih  in  retaining  the  services  of  the 
sanctuary. 

18.  in  Thy  loving-lcindness  Tliou  shalt  lift  up  our 
horns.  This,  like  a  similar  expression  in  the  hymn  of 
Hannah  (1  Sam.  ii.  10),  is  a  figurative  prophecy  of  the 
Incarnation.  **God  raised  up  a  horn  of  salvation  for  us 
in  the  house  of  His  servant  David"  (St.  Luke  i.  69). 

19.  For  the  Lord  is  our  defeiice,  etc.  Rather,  "  For 
our  shield  belongs  to  the  Lord,  and  our  king  to  the 
Holy  One  of  Israel."  Perhaps  there  is  a  reference  here 
to  the  shields  of  gold  which  Solomon  had  made,  and 
which  Siiishak  took  away  (1  Kings  xiv.  26).  The  true 
shield  Avhich  belongs  to  Jehovah  cannot  be  taken  by  any 
earthly  prince,  and  the  king  who  belongs  to  Jehovah 
cannot  be  overcome  if  he  continues  faithful. 

20.  sometimey  i.e.,  formerly;  e.g.,  1  Pet.  iii.  20.  ■ 

Tliy  saints,  or,  saint.  There  is  authority  for  both 
readings.  Either  David  or  Nathan  is  meant,  or  both  if 
the  plural  be  taken.  The  vision  referred  to  is  related 
in  2  Sam.  vii.  6-lT)  and  1  Chron.  xvii.  3-14.  : 

The  promises  and  warnings  given  in  the  vision  are 
here  rehearsed  (vv.  20-36). 

one  thtti,  is  mighty,  i.e.,  David.  He  is  spoken  of  as  a 
mighty  man  in  2  Sam.  xvii.  10. 

•  21.  Samuel  took  the  horn  of  oil  and  anointed  him 
(David)  in  the  midst  of  his  brethren  (1  Sam.  xvi.  13). 

26.  the  floods.  Rather,  "  the  rivers."  This  verse 
points  in  the  first  place  to  the  dominion  ruled  over  by 
David  and  Solomon  from  the  Mediterranean  to  the 
Euphrates.  But  it  is  also  prophetic,  together  with  the 
following  verses  (27-30),  of  the  universal  dominion  of 
Christ. 


134  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


31.  But  if  his  children  forsake  my  laio.  It  is  re- 
corded of  Rehoboam  that  "*  he  forsook  the  law  of  the 
Lord,  and  all  Israel  with  him"  (2  Cliroii.  xii.  1). 

33.  break,  or,  **  profane"  (A.V.,  margin). 

33.  truth.     Ratlior,  **  faithfulness,"  as  vv.  18  and  2. 

34r.  /  tvill  not  fail  David.  Rather,  **  I  will  not  lie 
unto  David"  (A.V.). 

35,  36.  as  the  sun,  as  the  moon.  See  Ps.  LXXII. 
7-17,  where  the  same  words  occur  as  prophetic  of  Christ. 

the  faithful  witness  in  heaven.  Some  suppose  the 
rainbow  is  here  meant,  others  the  moon;  but  probably 
God  Himself  is  referred  to.  He  is  the  faithful  witness. 
"What  He  decrees,  that  He  also  attests."- 

37.  Thou  hast  abhorred  and  forsaken  Thine  anointed, 
i.e.,  God  has  abandoned  His  anointed  king  Rehoboam. 

After  the  recital  of  the  glorious  promises  made  to 
David  comes  the  description  of  the  actual  state  of  his 
faithless  successor. 

38.  cast  his  crown  to  the  ground.  Literally,  "pro- 
faned his  crown  to  the  earth."  Rehoboam's  crown  was 
profaned  when  he  and  his  people  were  reduced  to  sub- 
jection by  Shishak.  The  word  of  the  Lord  said,  "  I  will 
grant  them  some  deliverance;  nevertheless  they  shall  bo 
his  (Shishak's)  servants." 

39.  his  hedges  and  his  strongholds.  "  Shishak  took 
the  fenced  cities  which  pertained  to  Judah"  (2  Chron. 
xii.  4).     See  note  upon  Ps.  LXXIX. 

42.  Thou  hast  taken  away  (or,  turned)  the  edge  of 
hts  sivord,  i.e.,  turned  back,  not  blunted.  This  implies 
that  there  was  no  resistance  to  the  Egyptians  in  the 
field. 

givest  him  not  victory  in  the  battle.  Rather,  "hast 
not  made  him  to  stand  in  the  battle"  (A.V.). 

43.  TIiou  hast  put  out  his  glory.    Rather,    "  Thou 


MORNING   PRAYER. 


135 


c- 
le 


hast  made  his  purity  to  cease."    This  implies  that  Re- 
hoboam  had  become  defiled  through  his  degradation. 

44.  llie  days  of  his  youths  i.e.,  of  his  youthful 
strength. 

49.  Iioio  I  do  bear  in  my  bosom.  The  insults  of  the 
enemies  of  Judah  were  as  a  heavy  burden  upon  the  heart 
of  the  Psalmist. 

50.  Thine  anointed ,  i.e.,  the  king. 

The  Psalm  ends  like  a  strain  of  praise,  for  the  Psalm- 
ist is  assured  that  his  prayers  will  be  granted. 

Day  18. 

MORNING  PRAYER. 

Psalm  XC. 


All  the  Psalms  in  the  Fourth  Book  are  anonymous  ex« 
ceptthis,  which  is  entitled  "  A  Prayer  of  Moses  the  man 
of  God,"  and  Psalms  CI.  and  CIIL,  which  are  ascribed 
to  David.  It  is  uncertain  whether  Moses  wrote  this 
Psalm  at  the  beginning  or  at  the  close  of  the  wanderings 
in  the  desert.  Bishop  Wordsworth  supposes  that  it  was 
written  immediately  after  the  disobedience  of  Israel  at 
Kadesh,  when  they  were  condemned  for  their  sin  to 
wander  in  the  Wilderness  (Numbers  xiv.).  Moses  in  this 
Psalm  reminded  the  people  that  "  though  they  were  thus 
doomed  to  wander,  yet  God  was  their  dwelling-place, 
lie  was  their  ho7ne  from  age  to  age."  On  the  other 
hand  it  is  said,  "  The  contents  of  this  Psalm,  its  profound 
earnestness,  and  solemn  treatment  of  the  theme  of 
man's  weakness  and  misery  through  sin,  are  3uitable  to 
the  close  of  the  life  of  Moses  in  the  desert."  This 
Psalm  is  appointed  with  Ps.  XXXIX.  for  use  in  the 
Burial  Service. 


li36  A   COMPANION  TO  THE    PRAYER-BOOK    PSALTER. 


1.  our  refuge,  or,  our  home. 

2.  the  mountains^  emblems  of  eternity  and  strength. 
or,  i.e.,  before  (Dent,  xxxiii.  15). 

the  earth  and  ihe  world.  The  word  translated  **  world" 
means  the  inhabited  earth  (7  oinovf-Uvrf),  Even  from 
everlasting  to  everlasting.  Thou  art  God. 

3.  Thotc  (uruest,  etc.  God  turns  men  for  their  sins 
to  destruction,  yet  on  their  repentance.  He  says, 
"  Come  again  to  Me."  Another  meaning  is,  God 
turns  man  to  dust,  and  says  to  the  next  generation, 
**  Come  again,  ye  children  of  men." 

4.  "  For  a  thousand  years  in  Thy  sight  are  but  us  yester- 
day when  it  is  past,  and  as  a  Avatch  in  the  night"  (A.V.); 
i.e.,  **  So  dost  Thou  destroy  and  renew  the  generations 
of  men.  For  a  thousand  years  are  to  Thee  as  one  day 
to  us,  or  as  a  watch  in  the  night  which  passes  rapidly  in 
sleep."  The  night  commenced  at  6  o'clock.  At  first  it 
was  divided  into  three  (Judges  vii.  19),  and  afterwards 
into  four,  Avatches  (St.  Mark  xiii.  35). 

6.  As  soon,  etc.  Rather,  "Thou  carriest  them  away 
as  with  a  flood;  they  are  as  a  sleep." 

6.  For  we  consume  away  in  Thy  displeasure.  The 
Psalmist  turns  from  the  general  thought  of  man's  frailty 
and  fleeting  life  to  the  particular  case  of  the  Israelites 
in  the  desert.  All  of  them  save  Joshua  and  Caleb  were 
consumed  in  the  Wilderness. 

8.  our  secret  sins  in  the  light  of  Thy  coiintenance,  so 
that  they  all  stand  revealed  before  Thee. 

9.  as  a  tale  (that  is  told).  Rather,  as  a  meditation, 
or  thought. 

11.  But  who  regardeth,  etc.  Rather,  "  Who  knoweth 
the  power  of  Thine  anger,  and  Thy  wrath  in  proportion 
as  Thou  art  terrible?"  i.e.,  notwithstanding  the  mani- 
festations of  God's  indignation  against  sin,  who  is  there 


MORNING   PRAYEU. 


137 


that  duly  considers,  for  his  guidance  in  life,  the  power 
of  that  indignation? 

12.  So  teach,  i.e.,  in  accordance  with  a  just  fear  of 
Thee. 

that  we  may  apply,  etc.  Rather,  "and  we  shall  gain 
a  heart  of  wisdom." 

13.  Ihirn  Thee  again,  0  Lord,  i.e.,  from  Thine  anger 
towards  us.  The  word  Jehovah,  the  name  of  the  Cove- 
nant God,  is  used  in  this  prayer.  Adonai  is  the  word 
in  the  first  verse;  and  the  Psalm  concludes  with  a  sup- 
plication for  the  manifestation  of  the  glorious  majesty 
("beauty,"  A.V.)  of  Jehovah  Elohim,  the  Lord  our  God. 
Sad  and  mou'^nful  thoughts  seem  to  pass  from  the 
Psalmist's  mina,  and  he  reposes  in  hope  and  confidence 
upon  the  goodness  and  love  of  God. 


Psalm  XCI. 

This  Psalm  is  not  ascribed  to  any  author,  which  is  also 
the  case  with  the  following  Psalms  to  Ps.  C.  inclusive. 
Its  main  idea  is  that  the  righteous  man  finds  God  an  all- 
sufficient  protector  through  the  greatest  dangers.  It 
closely  resembles  the  words  of  Eliphaz  the  Temanite 
(Job  V.  17-23)  descriptive  of  the  life  of  the  godly  man. 

1.  shall  abide  under  the  shadow,  i.e.,  shall  lodge  under 
it.  There  may  be  an  allusion  to  the  wings  of  the  cheru- 
bim, overshadowing  the  mercy-seat. 

2.  I  luill  say,  etc.,  or,  "I  say  to  Jehovah,  My  refuge 
and  my  fortress  art  Thou:  I  will  be  trustful  in  my  God." 

3.  the  snare  of  the  hunter.  Rather,  "  of  the  fowler" 
(A.V.).  The  same  figure  occurs  in  Ps.  CXXIV.  6  and 
Ps.  CXLI.  10. 

the  noisome  pestilence,  or,  the  pestilence  of  wicked- 
ness. 


138  a  companion  to  the  prayeu-book  psalter. 


4.  buckler.  The  word  tlius  translated  only  occurs 
here,  and  probably  means  a  coat  of  mail. 

6.  terror  by  night ,  i.e.,  danger  from  robbers  and 
beasts  of  prey  or  tlic  iHJstilence  (v.  6). 

the  arrow  that  fiieth  by  day,  i.e.,  any  assault  of 
enemies,  or,  a  pestilential  wind  (the  simoon)  which 
blows  in  the  daytime. 

7.  it,  i.e.,  the  danger  or  the  evil  which  causes  the 
destruction  of  others  on  the  left  hand  and  on  the  right 
hand.  The  promise  is  spiritually  fulfilled  in  Christ 
(St.  John  viii.  61,  62;  1  Cor.  xv.  67). 

8.  Yea,  with  thine  eyes,  or,  **But  with  thine  eyes." 
Thus,  the  Israelites  saw  the  Egyptians  dead  upon  the 
seashore  (Ex.  xiv.  30). 

9.  For  Thou,  Lord,  etc.  Rather,  '*  For  Thou,  0  Je- 
hovah, art  my  refuge;  thou  (i.e.,  my  soul)  hast  made 
the  Most  High  thy  habitation."  The  second  clause 
seems  an  echo  of  Ps.  XC.  1:  "Lord,  Thou  hast  been 
our  refuge"  (i.e.,  habitation,  the  same  word). 

10.  evil,  any  calamity. " 

plague,  a  special  stroke  from  the  hand  of  God,  such 
as  leprosy  or  pestilence. 

11.  12.  These  verses  were  quoted  by  Satan  when  he 
tempted  our  Lord  in  the  Wilderness.  He,  however, 
omitted  the  clause  "to  keep  thee  in  all  thy  ways,"  i.e., 
in  thy  appointed  paths  of  duty. 

12.  in  their  hands,  or,  "  upon  their  hands."  The 
angels  are  represented  as  supporting  the  righteous  upon 
their  wings,  as  the  eagle  supports  her  young  (Deut. 
xxxii.  11).  ' 

ihat  thou  hurt  not  thy  foot,  or,  "  lest  thou  stumble" 
(Prov.  iii.  23).  These  two  verses  (12,  13)  seem  to  show 
that  the  Psalm  was  specially  intended  for  the  use  of 
travellers. 


MORNIXO    PUAYER. 


i;ii) 


13.  Thou  shuU  go  upon  the  lion  and  adder.  Tho 
tnivc  r  in  iimitow  passes  must  go  over  I  lie  obstacles  in 
his  way.  Oj)en  and  violent  assaults  areindicateil  by  tho 
lion;  tho  secret  attacks  of  envy  and  malice,  by  tlio  ser- 
pent (Sk  Luke  X.  19). 

16.  With  long  life,  or,  *'  With  length  of  days  will  1 
satisfy  him"  (V.  Commandment).  Tho  perfect  fulfil- 
ment of  the  words  is  found  in  the  life  eternal  won  for  us  by 
Christ.  These  words  contrast  Avith  the  mournful  words 
of  Ps.  XC:  *'  We  bring  our  years  to  an  end  as  it  were  a 
tale  that  is  told."  **  Tiie  life  of  Israel  in  the  Wilder- 
ness was  shortened  by  disobedience.  The  obedience  of 
Christ  in  the  Wilderness  has  won  for  us  a  blessed  im- 
mortality" 'Wordsworth). 


P8AUI   XCII. 

We  may  conclude  from  the  title,  **  A  Psalm  or  Song 
for  tho  sabbath  day,"  that  this  Psalm  was  used  on  that 
day  in  the  Temple  services.  The  Pc-almist  looks  back 
thankfully  on  the  blessings  of  creation,  and  looks  for- 
ward hopefully  to  the  joys  of  the  eternal  Sabbath.  We 
are  told  that  this  Psalm  is  used  in  the  Hebrew  Ritual  on 
the  second  day  of  the  Feast  of  Tabernacles. 

2.  truth.     Rather,  faithfulness. 

4.  through  Thy  works.  The  works  of  God's  provi- 
dence, as  the  moral  Governor  of  mankind. 

the  operation  of  Thy  hands.    In  creation. 

6.  Thy  thoughts  are  very  deep.  Admiration  is  here 
expressed  of  tho  marks  of  design  and  contrivance,  which 
are  apparent  in  God's  works. 

6.  An  unwise  man,  or,  "a  brutish  man"  (A.V.),  i.e., 
a  man  devoid  of  culture. 

7.  When  the  ungodly  are  green,  etc.,  then  shall  they 


E 


140  A   COMPANION   to   THE    PRAYER-BOOK    PSALTER. 


m 


'■V    ! 


be  destroyed,  i.e.,  then  they  are  ripening  for  destruc- 
tion. Grass  in  ii  liot  climate  under  lieavy  rains  quickly 
ripens,  and  as  quickly  withers.  , 

8.  Thine  enemies.  The  repetition  of  the  word  in- 
creases the  force  of  the  passage. 

9.  like  Ike  horn  of  a  unicorn,  or  a  wild  ox.  The 
higher  the  horn  the  greater  the  wet»'"er  was,  or  imagined 
himself  to  be. 

/  am  anointed,  etc.,  i.e.,  I  am  living  in  case  and 
plenty.  * 

10.  lust,  i.e.,  pleasure.  The  word  is  not  in  the 
original  and  should  be  omitted.  Literally,  '*  Mine  eye 
shall  look  upon  those  who  observe  me  (with  the  intent 
to  injure  me),  and  my  cars  shall  hear  wicked  doers, 
those  who  rise  against  me;"  i.e.,  I  shall  be  made  aware 
of  the  designs  of  those  who  would  injure  me,  so  that  I 
may  overcome  them. 

11.  like  a  palm-tree.  The  date-palm  in  the  desert  is 
remarkable  for  its  erect  growth,  I'ich  fruit,  and  abun- 
dant foliage.  In  the  barren  desert  it  is  **a  type  of  Life 
conquering  Death."  It  is  said  that  weights  placed  upon 
its  branches  make  it  grow  the  stronger,  and  that  it 
grows  again  when  cut  down.  It  is  thus  a  type  of  the 
Church,  and  of  each  righteous  soul  within  it. 

like  a  cedar  in  Libanns.  The  cedar  is  famous  for  its 
gigantic  growth,  its  deep,  wide-spreading  roots  and 
great  longevity.  The  righteous  soul  and  the  Church  of 
God  combine  the  qualities  of  the  palm  and  cedar. 

12.  Siicli  as  are  planted,  etc.  Rather,  "Planted  in 
the  house  of  Jehovah,  they  shall  flourish  in  the  courts  of 
our  God."  It  appears  that  trees  Avere  planted  in  the 
court  of  the  Temple.  The  Christian  who  is  rooted  in  the 
faith  of  the  Church  and  derives  nourishment  from  it 
may  be  said  to  be   •  planted  in  the  house  of  the  Lord." 


EVENING    PRAYER. 


'  141 


13.  in  their  age.     Rather,  *Mn  old  age." 
well  liking,  i.e.,  flourisliing. 

14.  that  there  is  no  unrighteousness  in  him,  i.e.,  that 
there  is  faithfulness  in  him. 

Day  18. 


EVENING  PRAYER. 
Psalm  XCIII. 

This  Psalm  probably  belongs  to  tho  period  of  the  re- 
turn from  the  Captivity.  Although  t!ie  Temple  and  the 
walls  of  Jerusalem  were  rebuilt,  the  visible  splendor  of 
the  days  of  David  and  Solomon  was  not  revived.  The 
absence  of  this  splendor  made  the  faithful  Jews  endeavor 
to  realize  more  fully  the  majesty  of  their  invisible  King. 

The  Jews  used  this  Psalm  in  the  Temple  ritual  on 
Friday,  "  the  day  of  man's  creation  in  the  first  Adam, 
and  the  day  o^*  his  restoration  in  Christ  the  second 
Adam.' 

1.  The  Lord  is  King.  This  is  an  anticipation  of  Je- 
hovah's manifestation  of  Himself  as  Universal  King, 
when  "the  kingdoms  of  this  world  have  become  the 
kingdom  of  our  God  and  of  His  Christ." 

ptct  on  his  apparel.  "He  put  on  righteousness  as  a 
breastplate"  (Is.  lix.  17). 

2.  the  round  toorld  so  sure,  that  it  cannot  be  moved* 
The  word  in  the  text  means  the  inhabited  world  (// 
oiKovfxevri),  and  the  text  points  to  the  time  when 
troubles  and  disturbances  (St.  Matt.  xxiv.  29)  shall 
cease,  and  the  Messiah  shall  reign  in  a  peaceful  king- 
dom. 

3.  Ever  since  the  world  began.  "Known  unto  God 
are  all  His  works,  from  the  foundation  of  the  world" 
(Acts  XV.  18). 


142  A   COMPANION   TO   THE    PRAYER-BOOK    PSALTER. 

4.  The  floods  are  risen.  By  *'  floods"  rivers  are  usu- 
ally meant.  The  Nile,  the  Tigris,  the  Euphrates,  repre- 
sent in  succession  the  three  powers  by  which  Israel  was 
opposed,  viz.,  Egypt,  Assyria,  Babylon  (Is.  viii.  7). 

the  floods  lift  u^J  their  waves.  The  sea  is  here  referred 
to  as  an  emblem  of  the  world  in  hostility  to  God. 
Christ  in  walking  upon  the  sea  foreshadowed  the  time 
when  He  will  be  seen  to  walk  in  power  "  over  the  waves 
of  this  troublesome  world." 

6.  Thine  house.  A  reference  to  the  Temple  which 
bad  just  been  rebuilt  by  Zerubbabel  (Ezra  vi.  14-16). 

Psalm  XCIV.  * 


It  is  probable  that  this  Psalm  was  also  written  after 
the  return  from  Babylon.  It  is  said  to  have  been  used 
on  Wednesday  in  the  Temple  Liturgy,  and  also  on  the 
fourth  and  fifth  days  of  the  Feast  of  Tabeinacles.  The 
Psalm  which  describes  the  glory  of  Messiah's  kingdom 
(Ps.  XCIII.)  is  appropriately  followed  by  one  that  may 
be  regarded  as  a  prayer  for  His  speedy  coming.  The 
oppressors  spoken  of  may  be  either  foreign  foes  or  law- 
less and  powerful  men  among  the  Jews  themselves. 

9.  He  that  planted  the  ear — He  that  made  the  eye. 
Powers  that  are  possessed  in  a  measure  by  creatures 
must  be  possessed  by  the  Creator  in  perfection. 

10.  He  that  nurtureth,  i.e.,  instructeth.  Eph.  vi.  4: 
"in  the  nurture  and  admonition  of  the  Lord." 

The  Prayer- Book  Version  is  here  nearer  the  original 
than  the  Authorized.  God  instructs  through  the  con- 
science, which  tells  even  the  heathen  that  punishment 
must  follow  upon  sin. 

12.  Blessed  is  the  man  whom  Thou  chastenest.  Ti»e 
purifying  and  educating  power  of  affliction  is  frequently 


MORNING    PRAYER. 


143 


insisted  on.  "  Before  I  was  in  trouble  I  went  wrong, 
but  now  have  I  kept  Thy  statutes."  "Happy  is  the 
man  whom  God  correcteth"  (Job  v.  17). 

13.  iintil  the  pit  be  digged  up.  The  doom  of  the 
wicked,  though  it  be  dehiyed,  is  certain. 

14.  Until  righteousness f  etc.  Rather,  ''When  judg- 
ment shall  return  tc  righteousness,  all  the  upright  of 
heart  shall  follow  it."  The  Lord  will  not  fail  His  peo- 
ple. Judgment  may  now  seem  to  be  divorced  from 
righteousness.  But  when  judgment  shall  return  to 
(i.e.,  be  found  perfectly  to  accord  with)  righteousness, 
all  good  men  shall  follow  or  triumph  with  it. 

16,  17.  Who  will  rise  tip  ivith  me,  etc.  The  Psalmist 
turns  to  God  as  his  only  Helper. 

30.  Wilt  lliou  have  anything  to  do  with  the  stool  of 
wickedness?  Stool,  i.e.,  seat  or  throne.  ** Shall  the 
throne  (or  judgment-seat)  of  iniquity  have  fellowship 
with  Thee?"  i.e.,  wilt  Thou  connive  at  its  decrees? 

'23.  in  their  own  malice.  Rather,  "by  their  own 
malice."  "They  shall  be  taken  in  the  snares  they  have 
laid  for  others"  (Ps.  XXXV.  8). 

Day  19. 

MORNING  PRAYER. 

Psalm  XCV. 

This  Psalm  is  not  ascribed  to  any  author  in  the  He- 
brew, but  in  the  Septuagint  it  is  entitled  "A  Psalm  of 
Dtivid,"  and  in  the  Epistle  to  the  Hebrews  it  is  twice 
quoted  (Hebrews  iii.  7-11  and  iv.  3-7)  with  the  words 
"  in  David"  attached  to  the  quotations.  Probably  the 
expression  only  means  the  Book  of  Psalms,  of  which 
David  was  to  a  great  extent  the  f^uthor.  It  is  used  as  a 
Friday-evening  Psalm  in  the  synagogue  services.    From 


144  A   COMPANION   TO  THE   PRAYER  BOOK   PSALTER. 


the  invitation  to  worship  with  which  it  opens,  it  has 
been  called  the  Invitatory  Psalc,  and  it  luas  been  used 
from  the  earliest  times  in  the  Western  Churches  at  the 
commencement  of  the  daily  service. 

"It  exhibits  a  perfect  portraiture  in  terms  of  Jewish 
history,  of  the  frail  and  erring  though  redeemed  and 
covenanted  estate  of  man.  It  is  this  which  fits  it  to  be 
a  prelude  of  the  whole  psalmody  and  worship  of  the  day, 
whatever  its  character;  since  it  touches  with  so  perfect  a 
felicity  the  highest  and  lowest  notes  of  the  scale,  that 
there  is  nothing  so  jubilant  or  so  penitential  as  not  to 
be  within  the  compass  of  it."    (Freeman.) 

1.  sing.     Literally,  **  shout  for  joy."  irr  .  ' 
strength,  or,  "rock"  (A.V.). 

2.  Let  us  come  before  His  presence.  Rather,  *'  Let  us 
go  forth  to  meet  Him." 

3.  above  all.  gods.  The  gods  of  the  heathen,  espe- 
cially those  of  Egypt  and  Babylon  (Ps.  XCVI.  5). 

4.  corners  of  the  earth,  or,  "  deej)  places  of  the  earth" 
(A. v.),  the  valleys  as  well  as  the  hills  mentioned  in  the 
next  clause. 

the  strength,    ilather,    "  the  heights  of  the  hii'ls." 

5.  the  Lord  our  Maker.  Literally,  "Jehovah  who 
made  us."  There  may  be  a  reference  here  not  only 
to  the  creation,  but  also  to  the  adoption  of  Israel  as 
God's  peculiar  people.  "  Jeshurun  (i.e.,  Israel)  forsook 
God  that  made  liim,  and  lightly  esteemed  the  Rock  of 
his  salvation'"  (Deut.  xxxii.  15). 

7.  the  sheep  of  His  hand,  i.e.,  led  and  protected  by 
Him  (St.  John  x.  11-16). 

8.  To-day,  or,  "  this  day."  The  position  of  the  word 
emphasizes  it.  Obey  this  day;  do  not  defer  obedi- 
ence (Heb.  iii.  13). 

as  in  the  provocation,  and  as  in  the  day  of  temptation. 


HOBNUiro   PRATER. 


146 


Literally,  "as  at  Meiibalij  as  in  the  day  of  Massali." 
Heiibah  means  "pro vocation, "  or  "strife,"  and  Mas- 
gah  means  "  temptation,"  and  the  translators  substi- 
tuted the  meaning  of  the  words  for  the  woi  I3  theui- 
eelves.  The  event  referred  to  is  recorded  in  Exodus 
xvii.  6-7. 

0.  prgvedme,  i.e.,  "tried  my  long-suffering." 

works.     Rather,  "work." 

10.  Unto  ivhom  I  stvare  in  my  wrath  (Numbers  xiv. 
23).  Ten  of  the  twelve  spies  brought  back  an  "  evil  re- 
port" of  the  land  of  Canaan.  This  led  to  murmurings 
against  God,  for  which  the  people  were  excluded  from 
Camian,  and  condemned  to  wander  in  the  wilderness. 

my  rest,  i.e.,  Canaan,  the  type  of  heaven  (Heb.  .iy. 

1,2). 

Psalm  XCVI. 

This  Psalm  has  no  title  in  the  Hebrew,  but  in  the 
Septiiagint  it  is  described  as  "  A  Hymn  of  David,  when 
the  Temple  was  rebuilt  after  the  Captivity;"  i.e.,  it  was 
originally  composed  by  David,  and  was  afterwards 
adapted  for  the  use  of  those  who  rebuilt  the  Temple  on 
the  return  from  the  Captivity.  The  substance  of  it  is 
found  amongst  the  Psalms  composed  by  David,  when 
he  removed  the  Ark  from  the  house  of  Obed-edom  to  the 
tent  upon  Mount  Zion  (1  Chron.  xvi.  23-33).  It  has 
been  called  a  Missionary  Hymn  for  all  Ages,  and  may  be 
considered  as  "the  utterance  of  Christendom  in  praise 
to  God  for  bringing  the  nations  of  the  world  to  the  Zion 
of  His  Church"  (Wordsworth). 

This  and  the  three  following  Psalms  are  appointed  in 
the  Sarum  use  t  .d  Latin  use^for  Christmas  Day. 

1.  a  new  sonq  (Is.  xlii.  10;*Ps.  XL.  3).  "Thisexpres- 
aion  points  to   the  time  of  the  Messiah.    The   *  new 


146  A   COMPAXIOJf   TO   THE   I'RAYER-BOOK    PSALTER. 


song'  is  not  the  Psalm  itself,  but  the  ascription  of  praise 
which  shall  rise  from  the  world  .'i*^  the  adyent  of  Jeho- 
vah" (vv.  11-13). 

3.  the  heathen^  or,  the  Gentiles.  This  verse  shows  how 
appropriately  the  Psalm  is  called  u  missionary  hymn. 

wonders,  i.e.,  m"  acles  wrought  in  behalf  of  Israel. 
oil  people.     Literally,  "all  ihe  peoples." 

4.  thaji  all  gods,  i.e.,  gods  of  the  heathen  (v.  6). 

6.  they  are  hut  idols.  Literally,  "'  they  are  nothings." 
So  St.  Paul:  " an  idol  is  nothing"  (1  Cor.  viii.  4). 

6.  sanctuary.  The  word  used  by  David  (1  Chron. 
xvi.  27)  is  **  place;"  but  there  was  now  a  Temple.  Sanc- 
tuary, however,  is  also  applied  to  the  Tabernacle. 

7.  Ascribe  unto  the  Lord  worship  and poiber  ("  glory 
and  strength,"  A.  V.),  i.e.,  by  singing  His  praises. 

8.  bi'ing  presents,  or,  "an  offering"  (A.V.).  It  is 
a  well-known  Eastern  custom  to  bring  gifts  to  a  king 
when  admitted  into  his  presence  (1  Kings  x.  2;  St. 
Matt.  ii.  11). 

9.  in  the  beauty  of  holiness,  i.e.,  in  vestments  suited 
for  divine  service  (Ps.  XXIX.  2). 

10.  Tell  it  cut,  etc.  The  Psalmist  looks  onwards 
to  the  Advent  of  Jehovah,  and  the  establishment  of  His 
kingdom  of  righteousness. 

and  that  it  is  He  that  hath  made  the  round  world  so 
fast  that  it  cannot  be  moved.  Rather,  "the  world  also 
shall  be  established  so  that  it  shall  not  be  moved"  (A.  V.). 
The  world,  i.e.,  the  inhabited  world.  See  note,  Ps. 
XLIIL  2. 

11.  12.  the  heavens  .  .  .  the  earth  .  .  .  the  sea  .  .  . 
the  field  .  .  .  the  trees.  As  all  parts  of  creation  groan 
or  travail  in  pain  beneath  the  curse,  so  shall  they  all 
share  in  the  tinal  deliverance  (Homans  viii.  21,  22). 


MORNING    PRAYER. 


147 


Psalm  XCVII. 
The  subject  of  this  Psalm  is  the  same  as  that  of  the 
preceding,  viz.,  the  Advent  of  Jehovah,  His  manifesta- 
tion in  righteonsness  and  judgment  to  the  wliole  world. 
His  judgments  were  seen  in  the  downfall  of  tiie  empire 
of  Babylon  and  the  restoration  of  His  people,  which 
events  are  typical  and  prophetic  of  His  judgments  at  the 
end  of  the  world. 

1.  may  he  glad.     Rather,  **  shall  be  glad." 

The  word  rendered  "  isles"  denotes  all  countries  sepa- 
rated from  Israel  by  the  sea.  In  the  prophets  and  the 
Psalms  it  is  equivalent  for  "the  Gentile  world."  The 
words  "  The  isles  shall  wait  for  His  law"  (Is.  xlii.  4)  are 
explained  in  St.  Matthew  by  *'  In  His  name  shall  the 
Gentiles  trust"  (St.  Matt.  xii.  21). 

2.  Clouds  and  darkness,  etc.  These  words  express  a 
general  truth,  but  they  may  also  refer  to  the  giving  of 
the  law  on  Mount  Sinai,  when  "the  mountain  burned 
with  firo,  with  darkness,  clouds,  and  thick  darkness" 
(Deut.  iv.  11). 

the  habitation  of  His  seat.  Rather,  "  the  basis  of  His 
seat,"  i.e.,  that  on  which  His  seat  or  throne  rests. 

3.  A  fire  (or,  Fire)  shall  go  before  Him.  Here  com- 
mences the  description  (vv.  3-6)  of  the  signs  that  will 
precede  and  accompany  the  Second  Advent. 

4.  His  lightnings  gave  shine,  i.e.,  illumination,  lustre. 

5.  The  hills  melted  like  wax.  "  Every  mountain  and 
hill  shall  be  made  low"  (Is.  xl.  4). 

at  the  presence,  etc.  Literally,  "  by  reason  of  the 
presence  of  Jehovah,"  by  reason  of  the  presence  of  the 
Lord  of  the  earth. 

6.  All  the  people.     Rather,  "all  the  nations." 

7.  in  vain  gods.  Literally,  "  in  nothings"  (Ps. 
XCVL  5). 


148  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 

worship  Him  (or,  "  bow  down  before  Him"),  all  ye 
gods.  The  angels  are  here  meant,  but  the  personified 
powers  of  nature  may  be  also  intended. 

8.  Sion  heard  of  it,  etc.  Nearly  the  same  words 
occur  in  Ps.  XLVIII.  10.  They  describe  by  anticipa- 
tion the  joy  of  the  Church  at  the  Advent  of  the  Lord. 

11.  There  is  sprung  up  a  light  for  the  righteous. 
Eather,  "Light  is  sown  for  the  righteous"  (A.V.). 
It  is  now  sown  for  the  righteous,  and  it  shall  spring  up 
when  the  Sun  of  righteousness  shall  arise.  "  To  sow  the 
earth  with  light"  is  not  an  uncommon  expression  in  clas- 
sical writers. 

12.  thanks  J  or  a  remembrance.  Rather,  "at  the  re- 
membrance" (A.  v.). 

Day  19. 

EVENING  PRAYER. 

Psalm  XCVIII. 

This  is  the  only  Psalm  in  the  Psalter  which  has  for  its 
inscription  in  Hebrew  the  single  word  "Mizmor," 
which  is  rendered  "  Psalm."  The  verb  from  which  it 
comes  means  to  cut  off  or  divide,  and  "  mizmor"  means 
literally  a  song  divided  according  to  rhythmical  num- 
bers (Gesenius).  This  Psalm  adopts  expressions  from 
earlier  Psalms,  and  was  probably  composed,  after  the  re- 
turn from  the  Captivity,  for  divine  service  in  the  re- 
stored Temple.  It  carries  the  mind  back  to  the  deliv- 
erance of  Isiael  from  Egypt,  and  forward  to  the  prom- 
ised deliverance  through  the  Messiah  which  was  thereby 
typified.  From  its  striking  resemblance  to  Ps.  XCVI. 
we  may  infer  that  it  was  probably  composed  by  the  same 
author.  It  was  inserted  in  the  Prayer  Book,  a.d.  1563, 
as  an  alternative  cauticle  to  the  Magnificat. 


I 


EVENING    PRAYEK. 


149 


1.  a  neto  song  (Ps.  XCVI.  1). 

marvellous  things.  Tlie  stime  word  is  rendered  "  won- 
ders" in  Ps.  XCVI.  3,  and  is  frequently  applied  to  the 
miracles  wrought  in  Egypt. 

2.  gotten  Himself,  i.e.,  for  Himself. 

3.  the  heathen,  or,  the  Gentiles. 

4.  He  hath  remembered,  i.e.,  in  bringing  back  the 
people  from  captivity. 

His  mercy  and  truth  toward,  or,  His  mercy  and 
faithfulness  in  behalf  of. 

all  the  ends  of  the'earth  have  seen,  etc.  The  salvation 
of  God  was  manifested  to  "all  the  ends  of  the  earth," 
i.e.,  to  all  surrounding  nations,  in  the  edict  of  Cyrus 
restoring  the  Jews  (Ezra  i.  1-3),  and  in  the  decree  of 
Ahashuerus  in  their  favor  (Esther  yiii.  9-12).  The 
words  must  also  be  considered  prophetic  of  the  exten- 
sion of  the  Church  through  all  nations. 

7.  shawms,  or,  "cornets"  (A.V.).  The  instrument 
referred  to  was  a  kind  of  clarionet.  Trumpets  were 
originally  used  by  the  priests  alone  to  call  assemblies 
and  to  give  the  signal  for  the  march  (Numbers  x.  8), 
but  afterwards  they  were  used  by  the  Levites  and  by  the 
people  generally  on  festal  occasions  and  at  the  procUi- 
mation  of  kings  (1  Kings  i.  34;  2  Kings  ix.  13).  The 
verse  looks  forward  to  the  proclamation  of  Messiah's 
kingdom  at  His  Second  Advent. 

8.  the  round  world  and  they  that  dioelt  therein.  The 
same  words  occur  in  Ps.  XXIV.  1,  and  are  there  ren- 
dered "the  compass  of  the  world  and  they,"  etc. 

9.  Let  the  foods  clap  their  hands.  A  bold  figure 
taken  apparently  from  Is.  Iv.  12:  "All  the  trees  of 
the  field  shall  clap  their  hands."  There  may  be  an 
allusion  to  the  closing  of  the  waters  of  the  Red  Sea  over 
the  Egyptians.    A  similar  figure  occurs  in  Habak.  iii. 


l50  A   COMPANION  TO  THE   PRAYER-BOOK    PSALTEB, 

10:  '*  Tlic  deep  uttered  his  Toice,   and  lifted   up  his 
hands  on  high.'* 


I 


Psalm  XCIX. 

This  is  the  third  Psalm  (the  others  are  XCIII.  and 
XCVII.)  which  opens  with  the  words  **  Jehovah  is 
King."  The  words  "holy  is  He"  (i.e.,  Jehovah)  occur 
three  times  in  the  Psalm,  which  has  therefore  been  de-' 
scribed  "  as  the  earthly  echo  of  the  seraphic  trisagion" 
(Is.  vi.  3).  Like  the  preceding  Psalm  it  is  an  anticipa- 
tion of  the  reign  of  righteousness  which  will  be  in- 
augurated at  the  Second  Advent. 

1.  TJie  Lord  is  King;  he  the  people,  etc.  Rather, 
"  Jehovah  is  King;  the  nations  tremble:  He  sitteth  upon 
the  cherubim;  the  earth  quakes."  As  the  Ark  with  the 
overshadowing  cherubim  was  not  in  the  second  Temple, 
it  has  been  thought  that  this  Psalm  was  written  whilst 
the  first  Temple  was  standing,  and  probably  in  the 
reign  of  Hezekiah,  when  a  religious  reformation  was 
effected  and  Judah  was  delivered  from  the  Assyrians. 
Bishop  Wordsworth  considers  the  clause  to  be  figurative. 
"The  Psalmist  looks  up  to  heaven,  and  beholds  the 
Lord  enthroned  on  high." 

3.  Tliey  shall  give  thanks  unto  Thy  name,  etc. 
Rather,  "  Let  them  praise  Thy  great  and  terrible  name; 
for  holy  is  He."  Pj-obably  the  last  words  are  a  response 
of  other  voices:  hence  the  use  of  the  third  instead  of  the 
•second  person.  The  words  are  the  burden  of  the 
Psalm.. 

4.  The  King^s  power  loveth  judgment.  By  the 
King  in  these  later  Psalms  is  meant  Jehovah  (v.  1)  and 
not  David  or  one  of  his  successors.  Though  our  King's 
power  (or  "strength,"  A.V.)  be  infinite,  yet  it  is  never 


EVENING    PRAYER. 


161 


exerted  but    in    judgment,   i.e.,   according  to  equity 
which  He  loveth. 

Thou  hast  prepared  (or,  establislied)  equity.  Jeho- 
yah  is  apostrophized  in  tliis  and  the  following  clauses. 

5.  hefore  (or,  towards)  His  footstool.  **  His  footstool " 
here  means  the  mercy-seat  of  God  upon  the  Ark  (1 
Chron.  xxvii.  2).  The  words  may,  however,  apply  to 
His  throne  in  heaven. 

6.  Moses  and  Aaron  among  His  priests.  Moses  per- 
formed priestly  functions,  as  in  the  sprinkling  of  blood 
(Ex.  xxiv.  8)  and  in  the  consecration  of  Aaron  and  his 
sons  (Lev.  viii.  C-13),  but  his  priestly  functions  then 
ceased. 

Samuel  among  such  as  call  upon  His  name.  It  is 
recorded  that  Samuel's  prayers  were  of  extraordinary 
eflBcacy  (1  Sam.  vii.  8,  9;  xii.  18). 

7.  Mem,  i.e.,  Moses  and  Aaron. 

8.  Thou  forgavest  them,  0  God,  and  punishedst  their 
otvn  inventions.  Rather,  "  Thou  wast  a  paMoning 
God  to  them,  and  yet  taking  vengeance  upon  their  mis- 
deeds." God  pardoned  the  sins  of  Moses  and  Aaron 
and  yet  did  not  permit  them  to  enter  Canaan. 


Psalm  C. 

This  is  entitled  "  A  Psalm  of  Thanksgiving,"  and 
seems  to  have  been  composed  for  a  festive  procession  to 
the  Temple  (v.  3).  The  preceding  Psalm  proclaimed 
that  God  is  greatly  to  be  feared  on  account  of  His  holi- 
ness and  power  and  justice.  In  this  we  are  taught  that 
He  is  also  greatly  to  be  loved  and  praised  for  His  bounty 
and  mercy.  It  was  placed  in  the  Book  of  Common 
Prayer  as  an  alternative  to  the  Benedictus  in  1552.  **  It 
foretells  the  universal  reign  of  Jehovah,  and  instructs 


162  A   COMPANION   TO  THE   TRAYER-BOOK    PSALTER. 

all  jxjoples  that  they  have  im  interest  in  His  choice  of  a 
peculiar  people."  This  f^jves  the  reason  for  its  title  in 
the  Svriac  version,  **  A  Psalni  for  the  conversion  of  the 
heathen  to  the  true  faith." 

2.  Be  ye  sure,  or,  "know  ye"  (A  V.).' 

made  us,  i.e.,  chosen  us  as  His  '*  people"  (Ps.  XCV. 
5).  The  Psalmist  appeals  first  to  the  people  of  all  lands, 
and  then  to  the  worshippers  (Israelites)  present. 

and  not  we  ourselves,  i.e.,  we  have  not  chosen  our- 
selves to  be  His  people. 

3.  speak  good,  or,  "bless"  (A.V.). 

4.  from  generation  to  generation,  i.e.,  "to  all  genera- 
tions" (A.  V.). 

Psalm  CI. 


This  Psalm  was  written  by  David  at  the  commence- 
ment of  his  reign,  and,  not  improbably,  when  he  had 
brought  up  the  Ark  to  Zion  from  the  house  of  Obed-edom 
(2  Sam.  vi.  12-15).  The  Psalmist,  speaking  as  a  king, 
proclaims  the  principles  of  his  government.  He  in- 
tends to  rule  in  the  fear  of  God  (1,  2,  3),  to  keep  aloof 
from  wicked  men  (4,  5),  to  banish  slanderers  and  op- 
pressors (6,  7),  to  search  out  faithful  men  to  be  his  ser- 
vants (8,  9),  and  to  aim  at  the  complete  purification  of 
the  land  and  the  city  of  Jehovah  (10,  11).  The  feeling 
of  reverential  awe  caused  by  the  death  of  Uzzah  seems 
to  show  itself  in  David's  resolve  to  banish  wicked  men 
from  the  place  where  God's  presence  was  specially  mani- 
fested. 

2.  Ok,  let  me  have  understanding  in  the  way  of  godli- 
ness. Rather,  "I  will  act  wisely  in  a  perfect  way,"  i.e., 
I  will  act  uprightly  in  the  path  of  innocence. 

3.  When  wilt  TIiou  come  unto  me,  i.e.,  to  aid  me. 


MORNINO    PKAYER. 


168 


The  Psalmist  is  tuught  by  his  past  life  that  he  cannot 
live  as  he  purposes  without  Gud*s  presence  and  aid. 
frotvard,  i.e.,  perverse  or  false. 

7.  high  stomach,  or,  "proud  heart"  (A.V.),  i.e.,  an 
overbearing  temper.  Tiius  Wolsey  is  described  by 
Griffith,  *'  He  was  a  man  of  an  unbounded  stomach." 

8.  /  shall  soon  destroy,  etc.  Literally,  "  In  the  morn- 
ings I  will  cut  off  tlio  wicked  of  the  land."  In  the 
mornings,  i.e.,  day  after  day,  I  will  make  that  my  first 
object. 

**This  Psalm  is  a  short,  unpremeditated  outpouring 
of  long- restrained,  profoundest  sentiment,  in  which  no 
attempt  is  made  to  exhaust  the  subject  or  to  clothe  it  in 
artificial  shape.  The. thought  of  the  great  heart  in 
which  it  is  conceived  is  simple  and  complete  in  itself, 
and  corresponding  to  the  thought  is  its  expression;  it  is 
)i  wiiole  to  which  nothing  can  be  added,  and  from  which 
no  part  could  be  taken  without  destruction  of  its  spirit 
and  life."  * 

Day  20. 

MORNING  PRAYER. 

Psalm  CII. 

This  Psalm  is  entitled  (A.V.)  "A  Prayer  of  the 
afflicted,  when  he  is  overwhelmed,  and  poureth  out  his 
complaint  before  the  Lord."  It  was  written  towards 
the  close  of  the  Captivity,  or  immediately  after  the  re- 
turn from  Babylon,  "  to  express  the  feelings  of  sorrow 
and  distress  with  which  the  Jews  beheld  the  desolation 
of  Zion"  (Bp.  Wordsworth).  The  author  is  un- 
known. "It may  have  been  written  by  Daniel,  whose 
ninth  chapter  resembles  it  closely  in  tone  and  spirit" 

*  Ewald  quoted  ia  Speaker's  Com. 


1  ^ 

ii 


154  A   COMPANION   TO   THE   PRAYER-BOOK    P3ALTEE. 

^Speaker's  Com.).  Bishop  Wordsworth  is  inclined  to 
think  it  was  composed  by  Nehemiiih,  when  he  observed 
the  ruined  walls  of  Jerusalem  (Neh.  ii.  11-20).  As  it 
expresses  sorrow  and  suflEering  on  account  of  sin,  it  is 
fitly  used  by  the  Church  as  a  Proper  P^alm  for  Ash 
Wednesday. 

5.  my  hones  loill  scarce  cleave  to  my  flesh.  Rather, 
"  my  bones  cleave  to  my  flesh." 

6,  7.  I  am  become  like  a  pelican . . .  an  owl . .  ,a  sparrow. 
The  Psalmist  thus  illustrates  his  solitary  and  desolate 
condition.  The  pelican,  or  cormorant  (Is.  xxxiv.  11; 
Zeph.  ii.  14),  lives  in  the  desert,  and  is  also  found  in 
swamps.  The  owl  is  found  in  ruined  buildings.  The 
word  rendered  **  sparrow"  denotes,  not  the  sparrow, 
which  is  gregarious,  but  a  small  soli^:try  bird. 

8.  are  stvoru  together  against  me.  Rather,  *' swear 
by  me,"  i.e.,  use  my  name  as  a  curse  (Jerem.  xlii.  18). 

9.  I  have  eaten  ashes,  etc.  To  sit  among  ashes  was 
a  token  of  deep  affliction  (Job  ii.  51).  To  speak  of  eat- 
ing ashes  whilst  lying  on  the  ground  was  the  most 
forcible  expression  of  humiliation  or  sorrow.  "His 
enemies  shall  lick  the  dust"  (Ps.  LXXII.  9);  *' He 
hath  broken  my  teeth  with  gravel-stones ;  he  hath 
covered  me  with  ashes"  (Sam.  iii.  18). 

10.  and  that  because  of  Thine  indignation  and  wrath. 
It  is  the  bitterest  element  in  misery  to  know  that  it  is 
caused  by  God's  wrath  aguinst  sin. 

Thou  hast  taken  me  vp  and  cast  me  down.  This  de- 
scribes the  condition  of  the  people,  as  whose  representa- 
tive the  Psalmist  speaks,  they  were  lifted  up  as  by  a 
wind  and  blown  away. 

14.  Thy  servants  think  upon  her  stones,  or,  **  Thy  ser- 
vants take  pleasure  in  her  stones"  (A.V.),  i.e.,  the  ruins 
of  Jerusalem  are  more  to  them  than  all  other  cities. 


MORNING    PRAYER. 


166 


15.  The  heathen  shall  fear,  etc.  This  concludes  the 
strain  commenced  in  v.  13,  and  should  read,  **And  (or, 
'*  So,"  A.V.)  the  heathen  (or  Gentiles)  shall  fear," etc. 

18.  This  shall  be  writtett  for  those  that  come  after. 
Jehovah's  deeds  of  mercy  in  rebuilding  Zion  and  caring 
for  His  desolate  people  shall  be  not  only  spoken  of,  but 
written  for  future  generations. 

20.  the  children  appointed  iinto  death,  i.e.,  the  people 
condemned  to  die. 

23.  This  verso  begins  a  new  strain.  He  brought  down, 
(i.e.,  lessened)  my  strength  in  the  journey  (of  life). 

23-28.  The  Psalmist  appears  to  pray  in  these  verses 
that  his  life  may  be  prolonged  until  he  shall  see  the 
manifestation  of  God's  glory  in  the  restoration  of  Zion. 
He  prays  that  he  may  not  be  taken  away  in  the  midst 
of  his  age,  i.e.,  when  he  has  only  completed  half  the 
term  of  human  life.  But  he  takes  comfort  in  the 
thought  of  God's  eternity,  which  assures  him  that, 
v/hether  he  lives  to  see  it  cr  not,  God's  purposes 
towards  His  people  will  certainly  be  fulfilled. 

25-27.  These  verses  are  applied  to  Christ  (Heb.  i. 
10,  11). 

28.  continue,  or,  dwell.  Thus  Ps.  XXXVII.  29: 
*'The  righteous  tJiall  inherit  the  land,  and  dwell  therein 
for  ever."  We  are  to  look  for  the  final  accomplishment 
of  these  promises  to  the  appearance  of  the  Messiah  in 
glory. 

Psalm  CIII. 

A  Psalm  of  David,  written  probably  in  his  old  age, 
after  he  had  sorrowed  and  suffered  for  his  sins  and  had 
experienced  God's  mercy.  Verse  19  appears  to  have 
suggested  its  use  in  the  American  Church  as  a  Proper 
P^alm  for  Ascension  Day. 


156  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


1.  my  soul  .  .  .  all  that  is  within  me.  The  Psalmist 
invokes  his  sonl,  and  then,  for  greater  distinctness  and 
emphasis,  each  and  all  of  his  faculties. 

6.  W7io  satiiifieth  thy  mouth  loith  good  things.  The 
word  rendered  "mouth"  is  ambiguous  and  may  be 
translated  "  ornament,"  in  which  case  it  would  refer  to 
tlie  spirit,  which  is  man's  ornament  or  glory. 

lusty,  I.e. y  vigorous. 

making  thee  young  and  lusty,  etc.  Rather,  **  thou 
slialt  renew  like  the  eagle  thy  youth."  The  eagle  gains 
fresh  strength  and  renews  its  youth,  so  to  speak,  after 
moulting.  In  the  Bible  it  is  a  symbol  of  strength  and 
speed;  e.g.,  "They  that  wait  upon  the  Lord  shall  re- 
new their  strength;  they  shall  mount  up  with  wings  as 
eagles"  (Is.  xl.  31). 

6.  The  Psalmist  now  passes  from  his  own  personal 
reasons  for  praising  God  to  those  which  he  has  in  com- 
mon    Ith  the  people. 

7.  His  ways,  i.e.,  the  ways  in  which  He  Himself 
walks. 

His  works,  i.e.,  the  wonders  He  wrought  in  the  de- 
liverance and  sustenance  of  Israel. 

8.  full  of  compassion  and  mercy,  long-suffering.  This 
is  said  with  special  reference  to  God's  clemency  in 
sparing  the  people  after  they  had  worshipped  the  golden 
calf  (Ex.  xxxiv.  7). 

12.  how  wide  (or,  far)  the  east  is  from  the  west.  These 
words  may  have  gained  a  new  meaning  when  used  by 
the  returned  exiles  from  the  East. 

15,  16.  The  days  of  man  are  but  as  grass  (Ps.  XC  5; 
Job  vii.  10). 

17.  His  righteousness,  i.e.,  His  faithfulness  to  His 
promises. 

them  that  fear  Him.    These  words  are  repeated  thrice 


EVENING    PRAYER. 


isr 


(11,  13,  17),  as  if  to  emphasize  the  conditions  on  which 
God's  favor  is  granted. 

20,  21,  22.  The  Psalmist  first  calls  upon  the  angels 
"  mighty  in  strength"  around  God's  throne  (20),  then 
upon  the  hosts  of  ministering  spirits  (21),  then  upon 
all  creation,  and  then,  last  of  all,  as  if  he  were  the 
least  worthy,  he  appeals  to  his  own  soul  to  utter  its 
thankful  praise. 

Day  20. 
V     -  EVENING  PRAYER. 

"  Psalm  CIV. 

This  Psalm  does  not  bear  the  name  of  any  author.  It 
was  composed  after  the  return  from  the  Captivity  of 
Babylon,  and  may  be  described  as  a  Hymn  of  the  Crea- 
tion. 

The  Psalmist  proclaims  that  Jehovah,  who  is  wor- 
shipped in  the  Rebuilt  Temple,  is  Himself  the  Builder 
and  Upholder  of  the  Universe.  The  whole  of  creation 
therefore,  and  all  its  several  parts,  from  the  mighty 
angels  to  the  birds  of  the  air  and  the  fishes  of  the  sea, 
ought  to  do  Him  homage.  The  Psalm  is  appointed  for 
Whitsunday,  as  though  the  Church  would  remind  us 
that  "  the  Lights  of  Creation,  Redemption,  and  feancti- 
fication"  are  all  from  one  and  the  same  source. 

1.  ThoiL  art  clothed  with  majesty  and  honour,  or, 
**Thou  hast  put  on  majesty  and  honour,"  i.e.,  in  the 
creation  of  the  glorious  universe. 

2.  Thou  deckest  Thyself.  Riither,  "coverest  Thy- 
self (A. v.).  The  words  ''  deckest,"  ''spreadest  out," 
express  the  continual  upholding  power  of  God,  as  well 
as  the  original  act  of  creation. 

3.  Who  layeth  flie  beams  of  His  chambers  in  the  waters, 


158  A   COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 


III 


;l 


i.e.,  Who  constructs  His  dwelling  in  the  expanse  above 
the  watery  clouds.  '*  Beam"  formerly  meant  a  tree 
simply  (Ger.  baum).  It  then  came  to  mean  a  tree 
fashioned  for  use. 

4.  Who  maketh  His  angels  spirits,  etc.  Quoted, 
Heb.  i.  7,  in  an  argument  for  the  Godhead  of  the  Son. 
*'  He  maketh  His  angels  like  winds  (i.e.,  swift  and  ])ovv- 
erful),  and  his  ministers  (i.e.,  his  heavenly  servants)  as 
a  flame  of  fire."  But  the  Son  is  not  made.  He  is  from 
everlasting.  **  Spirit"  and  **  wind"  are  the  same  word  in 
Hebrew. 

5.  at  any  time,  i.e.,  for  ever. 

6.  TJiou  coveredst  it  toith  the  deep.  At  the  creation 
the  solid  nucleus  of  the  earth  was  enveloped  in  water. 

7.  8.  When  the  waters  subsided  at  God's  command, 
the  hills  and  the  valleys  became  distinct,  and  seas  were 
formed  '*  in  the  places  appointed  for  them." 

9.  their  bounds  which  they  shall  not  pass.  The  waters 
overpassed  their  bounds  at  the  Deluge  by  God's  com- 
mand, but  the  Psalmist  here  describes  the  present  and 
future  state  of  the  ocean,  which  is  and  will  be  confined 
in  its  appointed  place. 

12.  Beside  them,  or,  "over  them,"  i.e.,  over  or  along 
the  banks  of  the  rivers. 

13.  the  fruit  of  Thy  works.  The  rain  is  the  fruit  of 
God's  works  in  His  dwelling  above  the  clouds  (v.  3). 

14.  service,  i.e.,  use.  The  word  is  rendered  "  tilhige" 
in  Neh.  x.  37.  This  verse,  with  the  first  clause  of  15  Cas 
in  A.  V.)  may  be  rendered  thus:  "  herb  for  the  tilhige  of 
man,  that  He  (i.e.,  God)  may  bring  fruit  out  of  the 
earth  through  man's  labour." 

15.  Literally,  '*  Wine  also  makes  glad  the  heart  of 
man,  to  make  his  face  shine  more  than  (it  would  with) 
oil;  and  bread  strengthens  man's  heai't." 


EVENING    PRAYER. 


159 


10.  The  trees  of  the  Lord.  Not  only  does  God  pro- 
vide for  animals  and  man,  but  the  trees  of  the  Lord 
"have  their  fill."  The  term  **  trees  of  the  Lord"  re- 
fers to  indigenous  trees  tliat  have  not  been  piaated  and 
cultivated  by  man,  as  pines  and  cedars. 

18.  the  conies.  Tiie  modern  scientific  name  of  the 
animal  referred  to  is  Hyrax.  *'  Shaplnai"  is  the  Hebrew 
name.  It  is  something  like  the  rabbit  (not  identical  with 
it),  and  lives  in  holes  in  the  rocks.  "  The  conies  are  but 
a  feeble  folk,  yet  make  they  their  houses  in  the  rocks'' 
(Prov.  XXX.  26). 

19.  the  moon  for  certain  seasons,  i.e.,  for  marking  sea- 
sons. 

the  sun  knoweth  his  going  doivn,  i.e.,  the  setting  sun, 
in  obedience  to  God,  defines  day  and  night. 

20.  darkness  that  it  may  he  night.  Rather,  **  dark- 
ness and  it  is  night." 

24.  riches.  The  idea  is,  property  derived  from  crea- 
tion. In  Gen.  xiv.  19  God  is  called  the  "possessor  of 
heaven  and  earth." 

26.  leviathan.  Probably  the  whale  is  here  meant. 
The  crocodile  is  referred  to  in  Job  xli.  1:  "  Canst  thou 
draw  out  leviathan  with  a  hook?"  The  word  is  thus 
used  as  a  generic  term  for  any  monster  of  the  water. 

32.  The  earth  shall  tremble,  etc.,  or,  "He  lookcth  on 
the  earth,  and  it  trembleth  :  He  toucheth  the  hills,  and 
they  smoke"  (A.V.).  This  was  the  case  when  the  law 
was  given  at  Sinai  (Ex.  xix.  18),  and  it  will  take  place  on 
a  grander  scale  at  the  last  day  (2  Pet.  iii.  12). 

34.  And  so  shall  my  luords  please  Him.  Rather,  "  Oh 
that  my  meditation  may  please  Him!" 

35.  As  for  sinners  (the  blot  of  the  glorious  creation), 
they  shall  he  consumed. 

36.  The  Psalm  concludes  with  "  Hallelujah"  (Praise 


J 


160  A   COMPAI^ION   TO  THE    PRAYER-BOOK    PSALTER. 

ye  the  Lord),  nnd  it  is  the  first  place,  as  Bishop  Words- 
worth notices,  where  the  word  occurs  in  the  Psalms.  **It 
is  called  forth  by  a  retrospect  of  creation,  and  thus 
brings  out  clearly  the  great  doctrine  which  is  specially 
declared  in  the  Psalms  of  this  period — that  the  Creator 
of  the  universe  is  no  other  than  Jah,  or  Jehovah,  the 
God  worshipped  at  Jerusalem." 


\    „\i 


Day  21. 

MORNING  PRAYER. 

Psalm  CV. 

This  Psalm  gives  a  summary  of  the  history  of  the 
chosen  people  from  the  time  of  the  promise  made  to 
Abraham  to  the  occupation  of  Canaan.  Verses  1  id  15 
coincide  with  the  Psalm  (1  Chron.  xvi.  8-22)  which  David 
placed  in  the  hands  of  Asaph  when  the  Ark  was  brought 
up  to  Mount  Sion.  It  is  connected  with  Psalms  CIV. 
and  C VI.  in  many  ways.  They  are  all  hallelujah  Psalms. 
Psalms  CIV.  and  CV.  end  with  "Hallelujah."  Psalm 
CVI.  begins  and  ends  with  it.  Psalm  CIV.  describes 
God's  wonders  in  creation ;  Psalms  CV.  and  CVI.  de- 
scribe His  wonders  in  history. 

1.  unto  the  Lord.     Literally,  "unto  Jehovah." 

call  vpon  His  name.   The  name  by  which  He. revealed 
Himself  unto  Israel  (Ex.  xxxiii.  19). 
the  people.     Literally,  "  the  nations." 

2.  let  your  talking  he,  etc.  Rather,  "  meditate  ye  on 
His  wondrous  works." 

5.  the  judgments  of  His  mouth,  i.e.,  His  decrees  con- 
cerning His  people  and  their  enemies. 

7.  He  is  the  Lord  our  God.  Rather,  **  He,  Jehovah, 
is  our  God." 


MORNING    PRAYER. 


161. 


8.  He  hath  been  alway  mindful  of  His  covenant, 
though  He  seemed  to  forget  it  during  the  Captivity. 

10.  appointed  the  same.  Rather  (as  A.V.),  "con- 
firmed the  same"  (covenant). 

for  a  law,  i.e.,  to  be  unchangeable  as  a  law. 

11.  thee  .  .  .  yoitr.  The  change  of  number  from  the 
singular  to  the  plural  is  thus  explained:  The  covenant 
was  first  made  with  Abraham,  afterwards  with  Isaac  and 
Jacob. 

the  lot,  or,  "the  cord"  (A.V.,  margin).  The  same 
word  is  found  in  Ps.  XVI.  7 :  "The  lot  is  fallen  unto 
me."  Literally,  "the  cords."  The  inheritance  was,  as 
it  were,  measured  by  the  cord. 

13.  What  time  as,  i.e.,  when.  The  wandering  lives 
of  Abraham,  Isaac,  and  Jacob  are  here  referred  to. 

14.  reproved  even  kings.  Thus  Pharaoh  and  Abime- 
lech  were  reproved  for  the  sake  of  Abraham  (Gen.  xii. 
17  and  xx.  17). 

15.  mine  anointed,  i.e.,  my  chosen  servants. 

my  prophets.  The  patriarchs  were  prophets,  i.  e. ,  they 
were  inspired  to  know  God's  will,  and  to  declare  it. 

16.  all  the  provision  of  bread.  Literally,  "  the  whole 
staff  of  bread"  (A.V.),  i.e.,  the  staff  or  support  of  life. 

18.  the  iron  entered  into  his  soul.  Literally,  "his 
soul  entered  into  iron,"  i.e.,  his  soul  submitted  without 
complaint  to  his  prison-fetters. 

19.  Until  the  time  came  that  His  cause  tvas  hnown. 
Rather,  "Until  the  time  that  His  word  came"  (A.*V.), 
I.e.,  until  the  time  that  Jehovah's  word  came  for  his  de- 
liverance. 

the  word  of  the  Lord  tried  him,  i.e.,  the  promise  of 
Jehovah  tried  him.  A  prophecy  is  implied  in  the  early 
history  of  Joseph  that  he  should  become  eminent  above 
his  breth'"^n  (Gen.  xxxvii.  5-9).     In  accordance  with 


162  A   COMPAXIOX  TO  THE   PRAYER-BOOK   PSALTER. 


this  he  was  tried  and  found  faithful  before  his  exalta- 
tion. 

20.  The  king,  i.e.,  Pharaoh  (Gen.  xli.  14).  The  his- 
tory of  Joseph  would  have  a  special  interest  for  the  ex- 
iles in  Babylon,  and  for  those  who  had  recently  returned 
from  the  captivity. 

23.  That  he  might  inform  his  princes  after  his  will. 
Literally,  "  to  bind  his  (Pharaoh's)  princes  with  his  soul," 
i.e.,  to  bind  them  to  himself  by  his  wise  teaching. 

23.  the  land  of  Ham,     Probably  Egypt  was  so  called 
from  Ham  the  son   of  Noah,  and  father  of  Mizraim, 
wi^ose  descendants  peopled  the  country.     It  is  said,  ■ 
however,  that  Ham  is  an  Egyptian  word  meaning  dark, 
and  the  expression  may  mean  '*  the  dark  land." 

24.  He  increased  His  people  exceedingly.  * '  The  children 
of  Israel  were  fruitful  and  increased  abundantly,  .  .  . 
and  the  land  was  filled  witii  them"  (Ex.  i.  7). 

27.  His  tokens.  Literally,  ''words  of  his  wonders," 
i.e.,  miracles  which  told  of  His  power. 

28.  they  ivere  not  obedient  unto  His  word.  Here  the 
Septuagint  is  followed.  In  A.  V.,  following  the  Hebrew, 
we  read,  "  they  rebelled  not  against  His  word."  In  this 
reading  *'  they"  must  refer  to  Moses  and  Aaron,  not  to 
the  Egyptians. 

33.  their  coasts,  i.e.,  their  borders. 

36.  with  silver  and  gold.  "  They  borrowed  of  the 
Egyptians  jewels  of  silver  and  jewels  of  gold"  (Ex.  xii. 
35).. 

not  one  feeble  person.  Literally,  "  not  one  that  stum- 
bled or  tottered."  Whereas  the  strong  men  of  Egypt 
were  struck  down. 

38.  a  clond  to  ben  covering;  and  fire.     "The  Lord, 
went  before  them  by  day  in  a  pillar  of  a  cloud,  to  lead 
them  the  way;  and  by  night  in  a  pillar  of  fire"  (Ex.  xiii. 


EVENING    PRAYER. 


103 


21).  The  idea  in  the  text  is  that  the  cloud  protected 
them  from  the  sun's  rays. 

39.  Die  bread  of  Heaven,  i.e.,  the  bread  which  came 
miraculously  from  heaven,  the  manna. 

It  is  noticeable  that  the  passage  of  the  Red  Sea  is  not 
mentioned  in  this  Psalm,  perhaps  because  frequent  refer- 
ence had  previously  been  made  to  it;  e.g.,  Ps.  LXXVII. 
10  and  LXXVIII.  14. 

43.  the  labours  of  the  people  in  possession.  **  Great 
and  goodly  cities  which  thou  buildedst  not,  ....  wells 
digged,  which  thou  diggedst  not,"  etc.  (Dent.  vi.  10,  11). 

44.  ThijU  they  might  keep  His  statutes  and  observe 
His  laws.  This  was  the  purpose  of  the  deliverance  from 
Egypt  and  the  settlement  in  Canaan.  Thus  also  Christ 
redeemed  us  from  the  bondage  of  sin  that  He  might 
''  purify  unto  Himself  a  peculiar  people,  xealoua  of  good 
works"  (Titus  ii.  14). 

Day  21. 

EVENING  PRAYER. 


Psalm  CVI. 

The  foregoing  Psalm  is  mainly  a  description  of  God's 
mercies  to  Israel.  This  Psalm  is  a  record  of  theii*  un- 
grateful conduct  towards  Him,  and  a  prayer  for  ^ui.don. 
It  contains  many  quotations  from  Exodus,  Isaiah,  and 
preceding  Psalms,  and  was  written  either  towards  the 
close  of  the  Captivity  or  soon  after  the  return  from  Baby- 
lon. The  hymn  of  the  Levites,  Neh.  ix.,  bears  a  strik- 
ing resemblance  in  statement  and  sentiment  to  these  two 
P^lms  CV.  and  CVI. 

1.  Oh  give  thanks  unto  the  Lord.  Literally,  "Hal- 
lelujah!" 

The  words  in  v.  1.,  are  adopted  from  the  Psalm  deliv- 


1C4  A   COMPANION  TO  THE   PRAYER-BOOK    PSALTER. 


ered  by  David  to  Asaph  (1  Chron.  xvi.  7,  etc.).  Thus  the 
bringin£  of  tho  Ark  to  Sion  w»a  associated  in  the  minds 
of  the  people  with  the  restoration  from  the  Babylonish 
captivity. 

3.  Keep  Judgment,  .  .  do  righteousness.  Tlie  first 
may  describe  the  internal  state;  the  latter,  external 
action. 

G.  We  have  sinned  with  our  fathers.  The  Psalmist 
identifies  himself  with  the  generations  of  his  people 
from  the  earliest  times. 

7.  disobedient  at  the  sea.  Just  before  the  sea  was  di- 
vided, the  people  murmured  and  said  to  Moses,  *'  Where- 
fore hast  thou  dealt  thus  with  us,  to  carry  us  forth  out 
of  Egypt?  (Ex.  xiv.  11). 

9.  through  the  deep  as  through  a  wilderness,  i.^..  He 
led  them  as  easily  and  safely  through  the  rocky  and  un- 
even bed  of  the  sea  as  though  it  were  a  plain  on  dry  land. 

12.  sang  praise  unto  him.  The  song  of  Moses  and 
the  Israelites  is  mentioned  (Ex.  xv.),  not  as  showing 
the  gratitude  of  the  people,  but  as  illustrating  their 
fickleness. 

13.  within  a  while  thei/ forgot.  Rather,  *' they  hasted 
to  forget." 

would  not  abide  His  coufisel.  Rather,  they  waited  not 
for  His  counsel,"  (A.  V.),  i.e.,  they  waited  not  patiently 
to  see  what  G'od  purposed  to  do.  Abide,  in  old  English, 
means  wait;  e.g.,  Ps.  XXXVII.  7,  "abide  patiently 
upon  him,"  i.e.,  "wait  patiently  for  Him"  (A.V.). 

14.  lust,  i.e.,  unbridled  desire.  The  occasion  referred 
to  is  when  they  lusted  for  flesh  (Num.  xi.  4). 

15.  leanness,  i.e.,  a  pining  sickness  to  which  many 
fell  victims,  and  were  buried  in  Kibroth  hattaavah — the 
graves  of  lusting  (Num.  xi,  33, 34). 

16.  They  angered,  etc.  Rather,  "  They  were  jealous  of 


EVENING   PUAYER. 


165 


Moses  in  the  camp,  and  of  Aaron  the  holy  one  of  Jo- 
hovali/'     Aaron  had  been  consecrated  as  God's  priest. 

17.  Korah  the  Levite  (not  mentioned  in  the  Psalm) 
envied  Aaron  the  priest,  and  was  destroyed,  with  his 
followers,  by  fire.  Dathan  and  Abiram,  of  the  tribe  of 
Reuben,  were  jealous  of  Moses  as  the  civil  ruler  of  the 
people  (Num.  xvi.). 

18.  TJnis  they  turned  their  glory  info  the  similitude, 
etc.  Rather,  "  Thus  they  bartered  their  glory"  (i.e.,  Je- 
hovah) foi  the  similitude  (image)  of  an  ox  that  eateth 
grass. 

23.  had  not  Moses  His  chosen  stood  before  him  in  the 
gap  (or  breach)  (Ex.  xxxii.  9-14).  Moses  is  represent- 
ed as  standing  before  God  like  a  brave  soldier  standing 
in  the  breach  of  the  wall,  and  turning  aside  God's 
wrath  by  prayer. 

24.  they  thought  scorn,  i.e.,  regarded  with  contempt. 
"I  think  foul  scorn  that  Parma  or  Spain  should  dare  to 
invade  the  borders  of  my  realm"  (Queen  Elizabeth  at 
Tilbury). 

28.  Baal-peor,  the  god  of  the  Moabites. 

ate  the  offerings  of  the  dead,  i.e.,  ate  sacrifices  offered 
to  dead  things  (idols). 

29.  the  plague  toas  great  among  them.  Rather,  "the 
plague  brake  in  upon  them"  (A.  V.).  The  slaughter  com- 
manded by  Moses  is  the  "plague"  which  is  here  referred 
to  (Num.  XXV.  5). 

^0.  prayed.  Rather,  "executed  judgment"  (A.  V.) 
(Num.  XXV.  78).  The  P.  B.  V.  here  follows  the  Sep- 
tuagint. 

31.  that  was  created  unto  Him  for  righteousness,  be- 
cause it  was  an  act  springing  from  faiith.  It  was  re- 
warded with  the  perpetual  priesthood  (Num.  xxv.  13). 

33.  unadvisedly,  i.e.,  rashly.     "Hear  now,  ye  rebels; 


166  A   COMPANION  TO  TH£  PRAY£U-BOOK   PSALTER. 


must  we  fetch  you  water  out  of  this  rock?"  (Num.  xx. 
10.) 

36.  which  turned  to  their  own  decay.  Rather  (A.V.), 
"  which  were  a  snare  unto  them"  (the  Israelites). 

unto  deviU,  or,  destroyers. 

37.  Ahaz  made  his  son  to  pass  through  the  fire  ac- 
cording to  the  abominations  of  the  heathen  (2  Kings 
xvi.  3). 

38.  their  own  works.  Tlie  heathen  rites  which  they 
imitated  are  thus  called,  because  they  were  of  man's 
invention. 

38-44.  These  verses  are  parallel  to  the  description  in 
Judges  ii.  11-18. 

43.  complaint  J  or,  "cry  "  (A.  V. ).  Originally  the  word 
implied  a  sense  of  suffering  only.  Now  it  also  involves 
the  notion  of  injury. 

44.  He  thought  upon  His  covenant ,  and  pitied  them. 
Rather,  "  He  remembered  for  them  His  covenant,  and 
repented."  **If  .  .  .  they  then  accept  the  punishment 
of  their  iniquity,  then  will  I  rt»nember  my  covenant  with 
Jacob,"  etc.  (Lev.  xxvi.  41,42). 

He  made  all  those  that  led  them  away  captive  to  pity 
them.  Thus  Jeiioiachin  was  pitied  by  the  king  of 
Babylon  (2  Kings  xxv.  27-30),  and  thus  Daniel  and  the 
three  children,  Ezra,  Nehemiah,  and  their  associates, 
obtained  favor.  Solomon  had  prayed  for  this  at  the 
dedication  of  the  Temple  (1  Kings  viii.  50). 

45.  This  verse  is  adopted  from  David's  Psalm  (1 
Chron.  xvi.  35,  36)  when  he  brought  up  the  Ark  to 
Zion.    The  Captivity  that  David  foresaw  had  taken  place. 

46.  This  Doxology  closes  the  Fourth  Book  of  the 
Psalter. 


MORNING  PRATER. 


167 


Day  23. 

MORNING  PRAYER. 
Psalm  CVII. 

Of  the  Psalms  in  this  the  laet  book  of  the  Psalter, 
fifteen  are  ascribed  to  David  (108,  109,  110,  122,  124, 
131,  133,  138  to  145  inclusive),  one  to  Solomon  (147), 
and  the  rest  are  anonymons.  This  Psalm  calls  upon 
those  who  had  returned  from  Babylon  to  give  thanks  to 
God  for  ''redeeming  them  out  of  the  hands  of  the  enemy.'* 
Its  words  may  be  used  in  a  spiritual  sense  by  those  who 
have  been  redeemed  by  Christ  and  gathered  unto  Him 
out  of  all  lands. 

Bishop  Wordsworth  notes  that  the  condition  of  man- 
kind by  nature  after  the  Fall  is  here  represented  in  a 
fourfold  aspect : 

( 1 )  As  hungry  and  thirsty  wanderers  in  the  Wilderness. 

(2)  As  captives. 

(3)  As  sick  men  who  loathe  their  daily  food. 

(4)  As  men  tossed  about  in  a  storm,  in  danger  of  ship- 
wreck. 

But  God  in  Christ  has  restored  the  wanderer,  freed 
the  captive,  healed  the  sick,  and  brought  the  storm- 
tossed  soul  to  the  haven  of  eternal  peace. 

3.  from  the  south.  Literally,  "from  the  sea,"  i.e., 
from  the  Mediterranean  Sea,  which  washes  the  south  of 
Palestine  and  Egypt.  Exiles  returned  from  all  quarters 
Avhon  permission  was  given  to  rebuild  the  Temple  of 
Jerusalem.  They  would  return  from  Egypt  by  the 
Mediterranean. 

4.  out  of  the  way.  Literally,  "in  a  desert  of  way," 
i.e.,  in  a  trackless  waste.  The  wanderings  in  the  wil- 
derness of  Sinai  appear  to  have  suggested  some  features 
of  the  description  in  these  verses  (4-8),  but  the  words 
may  be  taken  in  a  spiritual  sense,  as  noted  above. 


Hlili; 


168  A   COMPANION   TO   THE   PRAYER-BOOK   PSALTER. 

8.  Oh  that  men,  etc.  This  is  the  refrain  of  the  Psalm, 
and  is  repeated  in  vv.  15,  21,  31. 

9.  the  empty  soul.    Eather,  **  the  longing  soul "  (A.V.). 

10.  fast  bound  in  misery  and  iron.  "If  they  be 
bound  in  fetters,  and  be  holden  in  cords  of  affliction, 
then  He  showeth  them  their  work  and  their  transgres- 
sions. He  openeth  also  their  ear  to  discipline"  (Job 
xxxvi.  8,  9). 

11.  rebelled  against  the  words  of  the  Lord,  i.e.,  those 
contained  in  the  law  and  the  proi)hets. 

lightly  regarded  (i.e.,  despised)  the  counsel,  i.e.,  God's 
design  to  punish  sin. 

12.  through  heaviness,  i.e.,  misery. 

^16.  gates  of  brass,  .  .  .  bars  of  iron.  "Thussaith 
the  Lord  to  His  anointed,  to  Cyrus,  ...  I  will  go  bo- 
fore  thee:  .  .  .  I  will  break  in  i)ieces  the  gates  of  brass, 
and  cut  in  sunder  the  bars  of  iron"  (Is.  xlv.  1,  2). 

17.  are  plagued,  i.e. ,  are  yiinished.  • 

Fools  are  punished,  i.e.,  the  fools  who  make  a  mock 
at  sin.  ■'--■-  -■■'•■;■  -'"-■'  ■,'■  'V  ^^  '  '■•■-•:••  ■     "  ■ 

23.  They  that  go  down  to  the  sea  in  ships.  The  bed 
of  the  sea  seems  to  lie  low  to  tliose  on  the  coast.  During 
imd  after  the  reign  of  Solomon  the  Israelites  became  ac- 
quainted with  the  dangers  of  a  seafaring  life. 

30.  Then  are  they  glad,  because  they  are  at  rest,  i.e., 
because  the  waves  are  st  '  d.  In  Christ,  who  saved  His 
disciples  in  the  storm  (St.  Matt.  viii.  26),  we  see  the  full 
interpretation  of  this  Psalm. 

34.  A  fruitful  land  maketh  He  barren  (literally, "  sal t- 
ness").  Sodom  and  the  other  cities  of  tiie  plain  are  re- 
ferred to  in  this  verse  (Deut.  xxi.x.  23). 

35.  The  miracn.jus  supply  of  water  to  the  Israelites 
in  the  Wilderness  is  here  referred  to. 

^    39.  minishcd,  i.e.,  diminished  in  number. 


EVENING   PRAYEK. 


169 


40.  Tliough  He  suffer  iJieniy  etc.  Rather,  "  Pouring 
sorrow  upon  princes,  He  causeth  them  to  wander  in  a 
•vilderness  where  there  is  no  way."  These  words  are 
adopted  from  Job  xii.  21-24. 

Day  22. 

vwv  EVENING    PRAYER.       ]./'■<■■■-■: 

-         \  Psalm  CVIII.  K        -       • 

This  Psalm  is  ascribed  to  David,  as  it  is  constructed 
ochfc  of  t".'o  Psalms  written  by  him,  viz.,  LVII.  and 
LX.  Verses  1-5  are  identical  with  the  last  verses  of 
Ps.  LVIL,  and  verses  6-13  with  verses  5-12  of  Ps.  LX. 
The  Jews  who  had  returned  from  the  Captivity  thus 
gave  thanks  to  God  in  the  words  of  David.  The  Psalm 
is  used  by  the  Church  on  Ascension  Day,  because  the 
restoration  of  the  Jews  to  Sion  is  a  type  of  the  exaltation 
of  mankind  through  the  Ascended  Saviour. 

■  .1   ■,'■/.■•  ,'tr..i  ;'■..  Psalm  c^X.  ^/^^  .,,;. 

David  in  this  Psalm  pronounces  maledictions  against 
his  enemies  and  the  enemies  of  God.  These  are  not  to 
be  understood  as  the  expressions  of  a  vindictive  spirit, 
for  David  gave  abundant  evidence  of  a  mild  and  forgiv- 
ing temper.  But  he  speaks  now  as  the  piophet  whose 
office  it  was  to  declare  God's  wrath  against  sin,  and  as 
the  anointed  king  whose  duty  it  was  to  judge  and 
condemn  rebels  against  his  authority.  Yet  even  here  he 
exhibits  his  persevering  love  (v.  4). 

1.  0  God  of  my  praise,  i.e.,  0  God  whom  \  praise 
continually. 

1,  2.  The  Psalmist  here  calls  upon  God  no  longer  to 
keep  silence  respecting  (i.e.,  no  longer  to  delay  execut- 
ing judgment  upon)  the  wicked  and  deceitful  words 
and  deeds  of  his  enemies. 


170  A  COMPANION  TO  THE   PRAYEE-BOOK   PSALTER. 


3.  For  the  loPe  that  J  had  unto  them,  lo,  they  take 
now  my  contrary  part  (the  side  opposed  to  me).  In 
return  for  my  love  they  are  my  adversaries. 

5.  Set  thou  an  ungodly  man  over  him  (to  judge  him 
according  to  his  wickedness).  The  singular  is  now  used 
instead  of  the  plural.  A  particular  enemy  is  singled  out 
as  the  type  of  all.  The  curse  invoked  was  fulfilled  in 
the  case  of  Judas,  who  was  condemned,  whose  days 
were  few,  and  whose  office  another  tuuk  (Acts  i. 
16-30). 

let  Satan  stand.  Rather, '"^  let  an  accuser  stand.''  The 
word  Satan  without  the  article  means  generally  an  ac- 
cuser or  adversary.  In  a  court  of  justice  the  accuser 
stood  at  the  right  hand  of  the  accused. 

6.  let  his  prayer  he  turned  into  sin.  "  He  that 
turneth  away  his  ear  from  hearing  the  law,  even  his 
prayer  shall  be  abomination  "  (Prov.  zxviii.  9). 

9.  vagabonds,  i.e.,  wanderers  wi*^'  out  settled  homes. 

10.  Let  the  extortioner  consume.  Bather,  "catch*' 
(A.  v.)  as  in  a  snare  or  net. 

let  the  stranger  spoil  his  labour,  i.e.,  let  foreigners  spoil 
the  fruit  of  his  labour.  The  exactions  and  ravages  to 
which  the  Jews  have  been  subjected  since  their  rejection 
of  Christ  aie  a  commentary  upon  these  words. 

12.  let  his  name  be  clean  put  out.  Bather,  "let  their 
name  (i.e.,  the  name  of  his  posterity)  be  blotted  out " 
(A.  v.). 

clean,  i.e.,  entirely;  e.g.,  Ps.  XXXI.  14. 

13.  let  not  the  sin  of  his  mother  he  done  away,  i.e., 
let  it  be  imputed  to  him. 

14.  Let  them,  i.e.,  the  sins  of  his  forefathers. 

that  He  (the  Lord)  may  root  out  the  memorial  of  them, 
or,  "  that  He  may  destroy  the  remembrance  of  them," 
i.e.,  the  wicked  race. 


EVENING   PRAYER. 


371 


•  15.  And  that  because  His  mind,  etc.  Ratlier,  "  Be- 
cause that  He  remembered  not  to  do  mercy,  but  perse- 
cuted the  poor  and  needy  man,  and  the  heart-broken 
man  to  death."  This  verse  was  completely  fulfilled 
when  Ho  who  for  our  sakes  became  poor  was  crucified 
on  account  of  the  clamor  of  the  Jews.  In  the  next 
generation  the  Temple,  the  centre  of  their  national  life, 
was  destroyed,  and  they  became  "  vagabonds"  over  the 
face  of  the  earth. 

16-18.  These  verses  like  the  preceding,  though  they 
employ  the  singular  number,  yet  point  to  a  generation 
of  whom  an  individual  is  taken  as  a  type. 

17.  it  shall  come.  Rjither,  "it  came."  Cursing  had 
become  to  the  Psalmist's  enemy  (and  to  the  wicked  race 
he  typified)  as  habitual  as  clothing,  as  necessary  as 
water,  and  as  refreshing  as  oil.  , 

18.  Let  it  be  unto  him  as  the  cloke.  V.  17  describes 
a  fact ;  this  is  an  imprecation:  Let  the  cursing  in  which 
they  delight  clejvve  to  them  and  be  their  punishment. 

19.  Let  it  thus  happen  from  the  Lord  unto  mine 
enemies.  Rather,  **  This  is  the  wages  of  my  adversaries 
from  Jehovah." 

22.  as  the  grasshopper.  Rather,  "as  the  locnst," 
which  is  blown  about  rapidly  by  the  wind  (Ex.  x.  19). 

23.  through  fasting,  a  token  of  repentance  and  hu- 
miliation. "I  humbled  my  soul  with  fasting."  (Ps. 
XXXV.  13). 

34.  they  that  looked  upon  me  shahed  their  heads 
(Ps.  XXil.  V).     "They  that  passed  by  reviled  Him, 

shaking  their  heads  "  (Matt,  xxvii.  39). 

26.  that  this  is  TJiy  hand.  The  Psalmist  prays  that 
the  punishment  of  the  wicked  and  his  own  deliverance 
may  be  manifestly  the  work  of  God. 

3v>.  For  He  shall  stand.     God  Himself  shall  stand  at 


172  A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


r 
ill 


the  light  hand  of  the  poor  man,  as  his  Helper  and  Advo- 
cate (v.  6). 

Day  28. 


fi- 


:|| 


I    II 


MORNING  PRAYER. 

Psalm  CX. 

A  Psalm  prophetic  of  the  Passion  of  Christ  is  followed 
by  this,  which  foreshadows  His  Glory.  Wo  know  from 
our  Lord's  own  words  that  it  was  written  by  David,  and 
is  prophetic  of  Christ  (St.  Matt.  xxii.  44).  The 
Epistle  to  the  Hebrews  teaches  us  that  it  foretells  the 
union  of  the  kingly  and  priestly  offices  in  Christ  of 
whom  Melchizedek  was  a  type  (Heb.  v.  6).  It  is  one 
of  the  Proper  Psalms  for  Christmas  Day. 

1.  The  Lord  said  unto  my  Lord.  Jehovah  spake  to 
the  Lord  of  the  Psalmist,  i.e.,  to  Christ. 

8it  thou  on  my  right  handy  i.e.,  in  the  chief  place  of 
honor.  '  • ' 

thine  enemies  thy  footstool.  Reference  is  here  made 
to  the  custom  of  placing  the  foot  upon  the  necks  of 
captive  foes.  Joshua  said,  "  Come  near,  put  your  leet 
upon  the  necks  of  these  kings.  And  they  came  near, 
and  put  their  feet  upon  the  necks  of  them  "  (Josh.  x. 
24-25).  "  He  must  reign  till  He  hath  put  all  enemies 
under  His  feet  (1  Cor.  xv.  25). 

2.  The  Lord  shall  send  the  rod  of  Thy  power  out  ofSion. 
The  Lord,  i.e.,  Jehovah.  "  Thy  "  refers  to  the  Messiah. 
Ttie  rod,  i.e.,  the  'sceptre.  In  v.  1  David  gives  the 
words  spoken  by  the  Father  to  the  Son.  In  this  verse 
he  addresses  the  Son,  predicting  His  triumph  as  Messiah. 
The  rod  of  His  power  is  the  preaching  of  the  Gospel 
which  went  forth  out  of  Sion  ("beginning  at  Jerusa- 
lem"). 


MORNING   PRAYER. 


173 


he  Thou  ruler,  etc.  Messiali  is  invited  to  assume  do- 
minion in  the  midst  of  enemies  who  yet  withstand  Him. 
He  conquers  and  rules  even  by  their  instrumentality. 

3.  In  the  day  of  Thy  power,  etc.,  or,  **  Thy  people  are 
free-will  offerings  in  the  day  of  Thy  power,  in  robes  of 
holiness."  Christ's  people  offer  themselves  entirely  for 
His  service. 

the  dew  of  Thy  birth,  etc.  Literally,  **  from  the  womb 
of  the  mornmg  (falls)  to  Thee  the  dew  of  Thy  youth." 
This  difficult  passage  may  be  thus  explained  :  As  dew 
is  wonderfully  born  (as  it  were)  from  the  womb  of  the 
morning,  so  Christ's  people,  innumerable  as  drops  of 
dew,  spring  from  the  eternal  freshness  of  His  Life. 

4.  after  the  order  of  Melchizedek,  or,  ''  manner  of  Mel- 
chizedek,"  who  was  both  king  and  priest  (Heb.  v.  6). 

5.  The  Psalmist  continues  his  address  to  Messiah, 
whom  he  here  regards  as  aided  in  the  conflict  by  Jeho- 
vah. '      ■.       -  •-.^/■,   -,:.    — •        /       U-. 

6.  7.  He  shall  judge,  etc.  He,  i.e.,  Messiah.  From 
directly  addressing  Messiah,  the  Psalmist  proceeds  to 
meditate  upon  the  conflict  in  which  Messiah  will  be 
victorious.  .  .     .7  v 

6.  smite  in  sunder  the  heads  over  dithers  countries. 
Ill  A.  v.,  *'He  shall  wound  the  heads  over  many  coun- 
tries." The  rulers  who  array  themselves  against  Christ, 
the  Neros,  Diocletians,  etc.,  may  be  here  intended,  but 
the  word  translated  "heads"  should  be  "head,"  and 
doubtless  refers  to  the  devil,  who  excites  the  powers  of 
the  world  against  Christ. 

7.  in  the  way.  He  shall  march  against  His  foes, 
drinking  of  the  brooks  in  the  way,  not  pausing  to  rest 
until  His  enemies  are  destroyed.  Therefore  shall  he  be 
exalted. 


i  h 


174  A  COMPANION  TO  THE  PRAYER-BOOK   PSALTER. 

Psalm  CXI. 

This  Psalm  opens  (A.V.)  with  "Hallelujah,"  and 
is  throughout  an  expression  of  tbanksgiying  for  God's 
mercies  towards  His  people.  On  account  of  this  it  was 
appointed  one  of  the  Proper  Psalms  for  Easter  Day.  It 
resembles  in  construction  Ps.  CXII.  and  is  closely  con- 
nected with  it.  Whilst  this  Psalm  describes  the  mercy 
and  righteousnftss  of  God;  Ps.  CXII.  describes  the 
righteousness  of  the  faithful  which  they  derive  from 
their  union  with  God.  God's  works,  we  are  told  here, 
should  be  "had  in  remembrance"  (v.  4^.  In  Ps.  CXII. 
it  is  said  that  the  righteous  who  are  mindful  of  God 
shall  be  "had  in  everlasting  remembrance." 

1.  secretly  among  the  faithful,  i.e.,  in  private  converse 
with  those  that  feared  the  Lord.  "  Then  they  that 
feared  tho  Lord  spoke  often  one  to  another"  (Mai. 
ili.  16). 

2.  sought  out  of,  or,  searclied  into  by.  -■ 
6.  He  hath  given  meat,  i.e.,  food  of  any  kind. 
These  verses  refer  to  the  feeding  of  Israel  in  the  Wil- 
derness, but  are  also  to  be  taken  as  expressing  generally 
God's  dealing  with  His  faithful  people. 

9.  He  sent  redemptioii,  i.e.,  from  slavery  in  Egypt. 

10.  the  beginning  of  wisdom,  i.e.,  the  chief  or  princi- 
pal part  of  wisdom.  In  Ps.  CV.  36  the  word  rendered 
"beginning"  is  there  "chief" — "the  chief  of  all  their 
strength."  In  Prov.  iv.  7  the  same  word  is  translated 
" principal  part" — "  Wisdom  is  the  principal  part." 

a  good  understanding  have  all  they  that  do.    Here  the 
Hebrew  ceases.   A.V.  fills  up  the  sentence  by  "  His  com- 
mandments." 
,    the  praise  of  it.    Rather,  His  praise,  i.e.,  God's  praise. 


MORKIKO   PRAYER. 


175 


Psalm  CXII. 

This  Psalm  also  opens  with  "  Hallelnjuh"  (A.  V.).  It 
describes  the  cliaracter  and  blessedness  of  the  good  man, 
and  contrasts  his  lot  with  that  of  the  wicked  (v.  10). 

2.  His  seed  shall  he  mighty  upon  earth.  Temporal 
))rosperity  for  himself  and  his  children  was  the  reward 
of  the  faithful  man  under  the  old  covenant. 

3.  Riches  and  nlenffinusness,  etc.  Of  Wisdom  the  wise 
man  says,  *^  Length  of  days  is  in  her  right  hand;  and  in 
her  left  hand  riches  and  honour''  (Pro v.  iii.  16). 

4.  light  in  the  darkness,  i.e.,  relief  in  calamity,  and 
spiritual  illumination  in  ignorance. 

5.  A  good  man  is  merciful  and  lendeth,  and  will  guide 
his  words  (or  affairs)  with  discretion.  Literally,  '*  It  is 
well  with  the  man  who  is  gracious  and  lendeth  :  he  will 
conduct  his  affairs  in  judgment." 

7.  He  will  not  he  afraid,  etc.  "  The  wicked  flee  when 
no  man  pursueth,  but  the  righteous  are  bold  as  a  lion" 
(Prov.  xxTiii.  1). 

8.  will  not  shrink,  or,  "ho  will  not  fear." 

9.  He  hath  dispersed  abroad,  and  given  to  the  poor. 
"There  is  that  scattereth,  and  yet  iucreaseth"  (Prov.  xi. 
24).       ■.  V-  ■    ■■    •'    \-'  '^v  ■'■'    '  ■  -^ 

his  horn,  etc.  (Ps.  LXXV.  5). 

10.  The  ungodly  shall  see  it,  i.e.,  the  prosperity  of 
the  righteous. 

the  desire  of  the  ungodly,  i.e.,  the  object  of  his  desire. 


,,'-*',•■■'■ 


Psalm  CXIII. 


This  Psalm  is  the  commencement  of  the  great  Hallel 
(Alleluia  Magnum)  which  was  sung  at  the  tfiree  great 
festivals  of  Passover,  Pentecost,  and  Tabernacles,  and 
also  at  the  New  Moons  and  the  Feast  of  the  Dedica- 


Ui 


11 


P 


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ll 

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176  A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 

tion  of  the  Teni])le.  It  consisted  of  six  Psalms,  Ps. 
CXiri.  to  Ps.  CXVIII.  inclusive.  It  is  supposed  that 
our  Blessed  Lord  and  His  Apostles  sang  these  hymns,  or 
some  of  them,  after  the  institution  of  Holy  Communion. 
**  When  they  luid  sung  a  hymn  (literally,  "  when  they  had 
hymiied"),  they  went  out  into  the  Mount  of  Olives"  (St. 
Matt.  xxvi.  30).  Psalms  CXIII  and  CXIV.  were  sung 
before  the  Paschal  Supper ;  the  four  following  PsalAs 
were  sung  after  it.  Probably  on  account  of  this  custom 
Psalms  CXIII.,  CXIV.,  and  CXVIII.  were  appointed 
for  use  on  Easter  Day. 

1.  ye  servants,  i.e.,  all  faitliful  Israelites,  not  Levites 
only. 

praise  the  name  of  the  Lord  (Jehovah),  the  name  by 
which  He  had  revealed  Himself  as  the  King  and  Deliv- 
erer of  Israel. 

3.  from  the  rising  up  of  the  sun  unto  the  going  doivn  of 
the  same.  This  is  prophetic  of  the  universal  extent  of 
Christ's  kingdom.  *'  From  the  rising  of  the  sun  unto 
the  going  down  of  the  same  my  name  shall  be  great 
among  the  Gentiles;  and  in  every  place  incense  sliall  be 
offered  unto  my  name,  and  a  pure  offering"  (Mai.  i.  11). 

6.  Who  is  like  unto  the  Lord  our  God,  that  hath  His 
dwelling  so  high  and  uet  himbletli  Himself,  etc.  "  I 
dwell  in  the  high  and  holy  place  with  him  also  that  is  of 
a  contrite  and  humble  spirit"  (Is.  Ivii.  15). 

6.  He  taketh  up.  This  verse  is  from  the  Song  of 
Hannah  (1  Sam.  ii.  8). 

8.  He  maheth  the  barren  woman  to  keep  house,  etc. 
This  is  an  allusion  to  the  history  of  Hannah,  but  the 
words  are  also  applicable  to  Sarah,  Rachel,  and  the  wife 
of  Mnnoah.  The  words  may  also  be  regarded  as  a 
prophecy  of  the  fruitfulness  of  the  Church  in  Gentilo 
nations. 


EVENING   PRAYER.  177 

Day  28.  ■  .  v  v 

'  ,     JIVENING  PRAYER. 

Psalm  CXIV. 

This  Psalm  recounts  the  miraculous  departure  of 
Israel  out  of  Egypt.  Opinion  is  divided  as  to  its  date. 
Some  suppose  that  it  was  written  at  a  very  early  period, 
us  the  miracles  wrought  at  the  Exodus  and  in  the  Wil- 
derness are  described  with  great  energy,  and  no  reference 
is  made  to  later  events  Anofher  supposition  is  that  it 
was  composed  after  the  return  from  Babylon,  when  the 
Jews  who  had  returned  from  captivity  naturally  asso- 
ciated their  own  deliverance  with  that  which  had  been 
wrought  out  for  their  fathers  from  Egyptian  bondage. 
That  event  (says  Bp.  Wordsworth)  was  like  a  national 
resurrection  from  the  dead,  and  so  it  typifies  the  resur- 
rection of  the  spiritual  Israel  from  sin  and  death  through 
the  power  of  Christ.  .   ■    . 

1.  from  among  the  strange  peopUy  or,  "from  a  i)eo- 
l)lc  of  a  strange  language"  (A.V.).  *'They  knew  not  that 
Joseph  understood  them,  for  he  spake  unto  them  by  an 
interpreter"  (Gen.  xlii.  23). 

3.  Judah  ivas  His  santuary,  etc.  Rather,  "  Judah  he- 
came  His  sanctuary,  and  Israel  His  dominion"  (literally, 
"His  kingdoms").  The  idea  is  that  by  bringing  Israel 
out  of  Egypt  God  acquired  ownership  of  the  nation  in  a 
special  sense. 

3.  Tlie  sea  saw  that,  and  fled.  Literally,  "The  sea  saw, 
and  fled."  There  is  no  pronoun  expressed  in  the  Hebrew. 
The  sea  saw  its  Creator  and  Ruler. 

Jordan  was  driven  lack.  The  two  similar  miracles 
are  here  brought  together,  although  many  other  mira- 
cles were  wrought  in  the  interval  of  forty  years  that  was 
between   them.      The  expression  in  the  Psalm  corre- 


U  ' 


1^8  A  COMPANION  TO  THE   PfiAYEB-BOOK  PSALTi;^. 

spends  accurately  with  the  description  in  Joshua:  "The 
waters  wliich  came  down  from  above  stood  and  rose  up 
upon  a  heap"  (Josh.  iii.  16). 

4.  Themounfains  skipped  like  rams f  etc.  This  verse 
refers  to  the  agitation  of  Mount  Sinai  and  the  adjoining 
heights  at  the  delivery  of  the  Law.  A  similar  expres- 
sion occurs  in  Ps.  XXIX.  6. 

6,  6.  What  aileth  thee,  etc.  The  answer  to  these  ques- 
tions is  implied  in  v.  7.  The  sea,  the  mountains,  and 
the  river  recognized  the  presence  of  the  God  of  Jacob. 

8.  the  hard  rock  into  a  standing  water.  The  rock  of 
Horeb.  "  The  Lord  said  unto  Moses,  .  .  I  will  stand  be- 
fore thee  there  upon  the  rock  in  Horeb,  and  thou  shalt 
smite  the  rock,  and  then  shall  come  water  out  of  it  that 
the  people  may  drink.  And  Moses  did  so"  (Ex.  xvii.  5, 
6). 

the  flint  stone.  At  the  rock  of  Eadcsh  Moses  with  his 
rod  smote  the  rock  twice,  and  the  water  came  out  abund- 
antly (Num.  XX.  11). 

Psalm  CXV.      ' 

^  .... 

In  the  Septuagint  and  Vulgate  this  Psalm  is  joined  to 
the  preceding.  It  was  probably  written  for  use  in  the 
Temple  services  after  tlie  return  from  Babylon.  After 
ascribing  praise  to  God  and  expressing  contempt  for  the 
idols  of  the  heathen,  the  Psalmist  exhorts  to  confidence 
in  God  by  the  remembrance  of  the  favor  He  had  shown 
to  Israel.  It  has  been  conjectured  that  the  Psalm  was 
sung  by  priest  and  people  during  the  offering  of  the 
sacrifice,  vv.  1-11  being  sung  by  the  people,  vv.  12-15 
by  the  priest,  and  the  concluding  verses  by  the  people. 

1.  Not  unto  us,  .  .  but  unto  Thy  name  give  the  praise. 

A  confession  of  unworthiness.  Not  for  their  own  de- 
serts had  God  showered  blessings  upon  the  Israelites, 


illii 


EVENING 


YER. 


179 


but  through  His  mercy,  and  on  account  of  the  promises 
He  had  made  to  their  fathers. 

3.  our  God  He  is  in  heaven.  Not  like  the  idols  of 
the  heathen,  only  upon  earth. 

4.  Their  idols  are  silver  and  gold.  Before  the  captivi- 
ty in  Babylon  the  Israelites  were  continually  falling  into 
idolatry.  But  after  the  return  they  never  sinned  in  tlio 
same  way.  **  The  furnace  of  their  captivity  had  purified 
tliem;"  and  the  firm  stand  made  by  Ezra  and  Nehemiali 
against  intermarriage  with  heathen  neighbors  must  have 
tended  to  preserve  them  against  a  relapse  into  idolatry 
(Ezra  ix.  2;  Neh.  xiii.). 

5-8.  They  have  mouths y  etc.  The  impotence  of  idols, 
and  the  foHy  of  trusting  in  them,  are  also  described  by 
Isaiah  (xliv.  9-20). 

9.  He  is  their  succour  and  defence.  We  should  expect 
**  our  succour."  But  the  same  words  (though  differently 
translated)  occur  in  vv.  10,  11,  and  are  a  refrain.  Liter- 
ally, "  their  shield  and  their  help  is  He!"  The  verses  9, 
10,  li  contain  a  climax.  (1)  Israel  in  general  is  ad- 
dressed; (2)  The  priesthood;  (3)  The  true  Israel,  i.e., 
all  who  fear  the  Lord. 

13.  both  small  and  great,  i.e.,  the  whole  nation. 

14.  The  Lord  shall  increase  yon  more  and  more,  etc. 
This  was  the  promise  to  Abraham:  **  I  will  multiply 
thy  seed  as  the  stars  of  heaven"  (Gen.  xxii.  17). 

16.  All  the  whole  heavens  are  the  Lord's,  etc.  Rjither 
(A.  v.),  "  The  heaven,  even  the  heavens,  are  the  Lord's," 
i.e.,  for  a  dwelling-place.  The  mention  of  the  heavens 
and  the  earth  seems  to  suggest  the  third  abode,  the  silent 
dwelling-place  of  the  departed  (v.  17). 

17.  Tfie  dead  praise  not  Thee,  0  Lord.  Similar  expres- 
sions occur  in  Hezekiah's  prayer.  **  The  grave  cannot 
praise  thee,  death  cannot  celebrate  Thee"  (Isa.  xxxviii. 


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180  A   COMPANION   TO  THE   PRAYEll-UOOK   PSALTER. 

18).  Although  the  old  fathers  did  look  for  "more  than 
transitory  i)ro raises,"  they  were  ignorant  (as  compared 
with  Christians)  of  the  state  of  the  soul  in  the  unseen 
world.  Life  and  immortality  have  been  brought  to  light 
through  the  Gospel. 

Day  24. 

MORNING   PRAYER.         '; 

l-'-'-^  .::'':    V:  Psalm  CXVI.  '     \  .','  /. 

This  is  a  Psalm  of  thanksgiving  for  deliverance  from 
trouble,  written  probably  after  the  return  from  captivi- 
ty and  the  rebuilding  of  the  Temi)le  (v.  16).  It  is  used 
in  the  office  for  tlie  Churching  of  Women,  vv.  13  and  16 
being  there  omitted. 

1.  I  am  well j)leased.  Rather,  "I  love."  A.V.  adds 
"  the  Lord,"  but  the  object  is  not  expressed  in  the  He- 
brew. 

>  3.  Tlie  snares  (A.  V.,  "  sorrows")  of  death  surrounded 
me.  Literally,  "the  cords  of  death  surrounded  me." 
This  verse  is  adopted  from  David's   Psalm  XVIII.  3,  4. 

4.  I  shall  find.  /  wiVZm/^,  or,  **  I  found,  andlcalled," 
as  in  the  office  for  Churching  of  Women. 

6.  the  simple,  i.e.,  the  guileless. 

8.  And  why?  Thou  hast  delivered.  Rather,  "For 
Thou  (the  Lord)  hast  delivered." 

9.  in  the  land.  Litetally,  *Mn  the  lands  of  the  living." 

10.  I  believed,  and  therefore  will  I  speak,  or,  "there- 
fore I  spake"  (i.e.,  in  vv.  5-10).  The  meaning  seems 
to  be  like  that  in  Ps.  XXXIX.  3.  The  Psalmist's  be- 
lief in  God's  goodness  so  burned  within  him  that  ut 
length  it  found  utterance,  although  he  was  at  the  time 
so  troubled  by  man's  unworthiness  as  to  say,  in  his 
haste,  "all  men  are  liars. 


MORNING    PRAYER. 


181 


}f 


12.  I  tv  ill  receive  the  cup  of  salvation.  Literally,  "cup 
of  deliveivmce."  These  vows  (12-16)  refer  ton  thuiik- 
offering  and  accompanying  vows.  On  such  occasions  it 
was  tlie  Jewish  custom  (though  it  was  not  divinely  in- 
stituted) for  the  assembled  worshippers  to  partake  of  a 
cup  of  wine  called  the  cup  of  deliverances.  This  was  also 
die  case  at  the  feast  of  tlie  Passover  (St.  Matt.  xxvi.  27). 
As  used  in  the  office  for  the  Churching  of  Women,  the 
words  liavc  a  spiritual  application  and  point  to  the  re- 
ception of  Holy  Communion. 

13.  fioiv  in  the  presence  of  all  His  people.  Thus  mak- 
ing an  open  acknowledgment  of  God's  goodness. 

right  dear,  or  "precious"  (A.V.),  i.e.,  costly.  So  also 
Ps.  LXXIL  14  "dear  shall  their  blood  be  in  His  sight." 
It  is  said  that  Babylas,  Bishop  of  Antioch,  in  the  De- 
cian  persecution  (a.d.  250-255),  sang  these  words  as  he 
went  to  a  martyr's  death.  > 

14.  Thy  servant.  Nehemiah,  who  may  have  written 
this  Psalm,  frequently  speaks  of  himself  thus  (Neh.  i. 
6-11),  the  son  of  Thine  handmaid,  and  therefore  prob- 
ably God's  servant  from  his  youth  (Ps.  LXXXVI.  16). 

Psalm  CXVII. 

This,  the  briefest  of  the  Psalms,  may  be  regarded  as 
supplementary  to  the  preceding.  That  expressed  the 
thankfulness  of  the  Jews  for  God's  mercies;  this  calls 
upon  all  nations  to  join  in  the  same  strain  of  praise. 
St.  Paul  teaches  us  (Rom.  xv.  8-11)  that  it  is  thus  pro- 
phetic of  the  conversion  of  the  Gentiles. 

1.  heathen^  or  Gentiles.  The  same  word  is  used  in 
Ps.  II.  1. 

2.  is  ever  more  and  more  towards  us.  Rather,  "  is 
great  towards  us"  (A.V.).  The  same  word  is  translated 
** great"  in  Ps.  CIII.  11:  "  so  great  is  His  mercy.'* 


. 


182  A  COMPANION  TO  THE  PRAYER-BOOK   PSALTER. 


Psalm  CXVIII. 

This  is  the  last  of  the  group  of  Psahns  known  as 
the  great  Hallel  (CXIII.-CXVIII.).  Its  construction 
shows  that  it  was  intended  for  use  in  public  service,  and 
it  was  probably  thus  used  for  the  first  time  when  the 
foundation  of  the  second  Temple  was  laid  by  Zerubba- 
bel  and  Joshua.  "They  sang  together  hy  course  in 
praising  and  giving  tlianks  unto  the  Lord;  because  He 
is  good,  for  His  mercy  endureth  for  ever"  (Ezra  iii.  11). 
This  use  explains  the  changes  in  person  and  number 
throughout  the  Psalm.  It  was  considered  by  Jewish 
rabbins  to  be  prophetic  of  the  Messiah,  and  is  thus  in- 
terpreted in  the  Gospels  (Matt.  xxi.  43),  and  in  the  Acts 
of  the  Apostles  (iv.  11).  The  expression  "the  day 
which  the  Lord  hath  made"  (v.  27)  points  to  the  day  of 
the  Resurjfection;  hence  there  is  a  peculiar  propriety  in 
the  use  of  this  Psalm  on  Easter  Day. 

2,  3,  4.  The  same  arrangement  is  observed  here  as  in 
Ps.  CXV.  9-11.  (1)  Israel  in  general;  (2)  The  priest- 
hood; (3)  Faithful  Israelites. 

5.  /  called,  etc.  The  leader,  representing  the  peo- 
ple, now  takes  up  the  strain. 

in  trouble.  Rather,  "out  of  the  strait,"  i.e.,  from 
prison. 

the  Lord  heard  me  at  large,  i.e.,  when  I  was  liberated. 
The  meaning  of  the  verse  is:  I  called  upon  the  Lord  in 
captivity:  H^  answered  me,  and  freed  me. 

6.  The  Lord  is  on  my  side,  etc.  Quoted  in  the  Epis- 
tle to  the  Hebrews  (xiii.  6). 

7.  Tlierefore  shall  I  see  my  desire,  etc.  "  Desire"  is 
not  in  the  original.  Rather,  "  Therefore  shall  I  look 
calmly  upon  mine  enemies."  A  similar  expression  oo- 
curs  in  Ps.  HY.  7. 


MORNING  PRAVER. 


183 


9.  //  is  better  to  trust  in  the  Lord  than  to  put  any 
confidence  in  princes.  These  words  express  the  result  of 
experience.  Though  Cyrus  had  issued  un  edict  for  the 
restoration  of  tlie  Temple,  the  work  was  stopped  under 
his  two  immediate  successors,  and  was  only  finished  in 
the  sixth  year  of  Darius  (Ezra  ir.  24,  vi.  15). 

10.  All  nations  compassed  me  round  about y  or,  "  sur- 
rounded me."  The  same  word  which  is  translated  "com- 
passed me  roundabout"  is  repeated  three  times  in  the 
next  two  verses,  where  it  is  translated  "kept  me  in 
on  every  side"  (v.  11.),  and  "came  about  me"  (v.  13). 
This  repetition  marks  the  pertinacity  of  the  enemies  of 
Israel. 

10.  All  nations,  i.e.,  all  those  round  about.  In  Ezra 
iv.  9  there  is  given  a  long  list  of  nations  (or  tribes)  who 
opposed  the  building  of  th'>  Temple. 

12.  like  bees.  The  same  figure  is  used  in  Deut.  i.  44: 
'*  The  Amorites  came  out  against  you,  and  chased  you, 
as  bees  do."  •  . 

extinct  even  as  the  fire  among  the  thorns,  or,  "they 
are  quenched  as  the  fire  of  thorns"  (A.V.),  i.e.,  very 
rapidly. 

In  these  verses  the  past  tense  is  used,  **  came  about 
me,"  etc.,  followed  by  the  future,  "I  will  destroy 
them,"  the  last  verse  being  the  refrain,  and  expressing 
what  can  be  done  always  in  the  name — i.e.,  through 
the  help — of  the  Lord. 

14.  The  Lord  is  my  strength,  e^c.  These  words  are 
adapted  from  the  song  of  Moses  after  the  passage  of  the 
Red  Sea  (Ex.  xv.  2).  God's  great  mercies  to  them  recall 
what  He  had  done  for  their  fathers  "in  the  old  time 
before  them." 

15.  health.     Literally,  "salvation." 

the  dwellings  (or,  tents)  of  the  righteous* 


184  A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


The  voice  of  joy  (literally,  "of  shouting")  wa»  heard 
not  only  in  jmblic,  but  in  the  abodes  of  all  true  Israel- 
ites. This  appears  to  have  been  the  case  both  at  the 
foundation  (Ezra  iii.  11-13)  and  at  the  dedication  (Ezra 
vi.  16)  of  the  Temple. 

18.  The  Lord  hath  chastened  me.  Another  proof  of 
His  mercy.  He  hath  chastened  me  for  correction  and 
instruction. 

19.  Open  me  the  gates  of  righteousness.  So  called  be- 
cause they  are  for  the  righteous  people  to  pass  through 
(v.  20).  "  These  verses  were  probably  sung  when  the 
processions  had  reached  the  gates  of  the  restored  Tem- 
ple."    (Bishop  Wordsworth). 

22.  llie  stone  which  the  builders  refused  is  become  the 
head  stone  in  the  corner.  This  was  true  of  the  whole 
people  of  Israel,  once  despised  among  the  nations,  but 
chosen  by  God  as  the  foundation-stone  of  His  Temple  of 
redeemed  humanity.  It  was  true  of  Da\id,  the  despised 
one  amongst  the  sons  of  Jesse,  but  chosen  by  God  to  be 
king  of  Israel.  But  tliese  words  (which  were  perhaps 
proverbial)  were  to  be  completely  fulfilled  in  the  Mes- 
siah, as  ancient  Jewish  writers  acknowledged;  and  they 
are  quoted  as  having  this  meaning  by  our  Lord  Himself 
(Matt.  xxi.  42),  and  by  St.  Peter  (Acts  iv.  11). 

23.  This  is  the  Lord^s  doing ^  i.e.,  the  choice  of  the 
stone  that  had  been  rejected. 

marvellous,  i.e.,  miraculous. 

24.  This  is  the  day  which  the  Lord  hath  made.  These 
words  were  suited  for  the  day  of  the  foundation  and  for 
the  day  of  the  dedication  of  the  second  Temple;  but 
they  are  also  applicable,  and  with  greater  force,  to  the 
day  when  the  Lord  raised  the  Temple  of  His  Body  from 
the  dead.     That  day  is  emphatically  the  Lord's  Day. 

25.  Help  me  now.     Rather,  **Save,  I  pray." 


EVENING   PRAYER. 


185 


The  origiual  word,  ''  Hosannah,"  and  the  first  part  of 
T.  26,  were  spoken  by  the  multitudes  when  they  wel- 
comed the  Messiah  into  Jerusalem  (Matt.  xxi.  9). 

26.  we  have  wished  you  good  luck,  ye,  etc.  Rather, 
''  we  have  blessed  you  out  of  (or,  from)  the  house  of  the 
Lord"  (A. v.).  The  words  of  this  text  as  first  used  ap- 
pear to  be  the  response  of  voices  within  the  enclosure  of 
the  Temple  to  the  chorus  that  was  coming  in  procession. 

27.  God  is  the  Lord,  who  hath  shewed  us  light.  This 
He  had  actually  done  in  the  wilderness  by  tlie  pillar  of 
fire,  but  the  words  here  mean,  *'He  hath  given  us  help 
in  trouble."  The  words  in  the  Septuagint  may  be  ren- 
dered "  The  Lord  hath  shone  upon  us. "  This  applies, 
in  a  special  manner,  to  the  day  cf  the  Lord's  resurrec- 
tion. 

unto  the  horns  of  the  altar,  i.e.,  unto  the  metallic  pro- 
jections at  the  corners  of  the  altar. 


Day  24. 

EVENING  PRAYER. 

Psalm  CXIX. 

Thiy  Psalm  consists  of  twenty-two  portions,  named  in 
order  after  the  letters  of  the  Hebrew  alphabet,  and  the 
first  word  in  every  portion  begins  with  the  same  Hebrew 
letter  which  marks  its  position  in  the  series.  It  is  prob- 
able that  this  form  was  adopted  in  order  that  the  Psalm 
might  be  more  easily  committed  to  memory.  Tiie  Psalm 
may  be  described  ^s  a  hymn  in  praise  of  God's  law,  whicii 
is  referred  to  in  all  its  verses  (except  vv.  122,  132)  under 
such  various  names  as  testimonies,  ways,  precepts,  stat- 
utes, commandmentSj  judgments,  words,  and  ceremonies. 
Each  division  of  the  Psalm  contains  a  description  of  some 


18G  A  COMPANION  TO   THE   PRAYEtt-BOOK   PSALTER.     • 

feature  of  the  law,  or  an  expression  of  its  excellence,  or 
a  prayer  for  grace  to  keep  it.  It  was  probably  written 
after  the  return  from  Babylon,  when  tiie  people  had 
been  taught  by  suffering  and  deprivation  to  appreciate 
the  law  and  to  long  for  the  full  observance  of  all  its  en- 
actments. This  was  evidently  their  state  of  mind  when 
Ezra  read  the  law  to  them  after  the  rebuilding  of  the 
walls  of  Jerusalem.  "  Ezra  the  priest  brought  the  law 
before. the  congregation  both  of  men  and  women  .  .  . 
And  he  read  thert-in  before  the  street  that  wjis  before 
the  water  gate  from  the  morning  until  midday;  .  .  . 
and  the  ears  of  all  the  people  were  attentive  unto  the 
book  of  the  law"  (Neh.  viii.  2,  3). 

j<    Aleph. 
Beali  immaculati. 

The  blessedness  of  those  wlio  keep  the  law  is  here  de- 
scribed. 

1.  in  the  way,  i.e.,  of  life.  Another  term  for  the  law 
of  the  Lord. 

Eight  words  are  employed  in  this  Psalm  to  express 
the  law.  In  their  strict  use  they  point  to  different  as- 
pects or  portions  of  the  law,  but  here  they  appear  to  be 
used  indifferently,  as  equivalents  for  one  another. 

5.  so  direct f  or,  so  firm.  The  meaning  is,  "0  that 
my  feet  were  so  firmly  fixed  in  thy  ways." 

7.  judgments  of  Thy  righteousness,  i.e.,  righteous 
judgments.  The  word  translated  "  judgments"  means 
decrees,  and  also  sentences  of  a  judge. 

8.  TAy  cerewiomw,  or,  "Thy  statutes"  (A.V.), 

3    Beth, 
III  quo  corriget? 
Keeping  the  law  is  the  security. of  the  young,  their 
safeguard  against  sin. 


EVENING   PRAYER. 


187 


9.  hy  rulhu)  himself  after  Thy  word,  or,  "  by  keep- 
ing himself  (i.e.,  by  sclf-watebfuiiicss)  according  to  Thy 
word." 

10.  go  wrong  out  of,   Ratlier,  *'  wander  from"  (A.  V.). 

11.  have  I  hid,  i.e.,  safely  stored  as  treasure.  Com- 
pare St.  Luke  ii.  19-51.  "Mary  kept  all  these  things, 
and  pondered  them  in  her  heart."  ''His  mother  kept 
all  these  sayings  in  her  liea.t." 

15.  [will  talk,  i.e.,  I. will  talk  with  myself,  or  medi- 
tate. 

Thy  ways,  i.e.,  the  paths  marked  out  by  Thy  law. 

16.  My  delight  shall  be,  etc.,  or,  '*  I  delight  in  Thy 
statutes,  and  I  do  not  forget  Thy  word. " 

*■    Ginwiel. 
Retribue  servo  tuo. 

A  prayer  for  advance  in  the  knowledge  of  the  law, 
and  the  expression  of  a  resolve  to  keep  it  in  spile  of  the 
opposition  of  ungodly  men, 

18.  Open  Tliou  mine  eyes.  Thus  Christ  "ojiened  the 
understanding"  of  the  two  disciples  on  the  road  to  Em- 
maus  (St.  Luke  xxiv.  45). 

The  wondrous  things  in  the  law  beneath  the  letter 
are  concealed  from  modern -Jews.  ''Even  unto  this 
d;iy,  when  Moses  is  read,  the  vail  is  upon  their  hearts" 
(2  Cor.  iii.  15). 

10.  a  stranger.  David  uses  the  same  word  (Psalm 
XXXIX.  14). 

20.  My  soul  hreaheth  out  for,  etc.  Rather,  "  My  soul 
is  broken  for  (i.e.,  on  account  of)  longing  always  for 
Thy  judgments. 

31.   Thou  hast  rebuked  the  provd.  and  ctirsed,  etc. 

rebuked,  i.e.,  i-estrained,  or  chastist'd. 

the  proud,  i.e.,  rebellious. 


188  A   COMPANION   TO   THE   PRAYER-BOOK    PSALTER. 

The  verse  may  be  rendered,  *'  Thou  hast  chastised  the 
accursed  proud,  who  wander  from  Thy  commandments." 

23.  Princes  also  did  sit,  etc.,  or,  "  Princes  also  sit 
(i.e.,  in  council)  and  speak  against  me,  but  Thy  servant 
meditates  upon  Thy  law."  When  tlius  occupied  the 
Psalmist  cares  nothing  for  the  words  and  doings  of  his 
foes. 

-J    DaletJi.  .    ■ 

Adhsesit  pavimento. 

The  Psalmist  prays  that  he  may  be  consoled  in  his 
affliction,  and  strengthened  in  his  good  resolutions  by 
God's  word. 

25.  My  soul  cleaveth  to  the  dust,  i.e.,  My  life  is  de- 
pressed by  suffering. 

quicken  me,  etc.,  i.e.,  renew  the  vigor  of  my  life, 

26.  Ihave  acknowledged  my  ways,  i.e.,  I  have  put  be- 
fore Thee  my  way  of  life,  its  perils  and  its  trials. 

27.  Make  me  to  understand,  etc.  A  similar  petition 
to  that  in  v.  18.  '  '■ 

talk,  i.e.,  talk  with  myself,  meditate  (v.  15). 

29.  the  way  of  lying,  or,  falsehood,  i.e.,  false  religion. 

cause  Thou  me  to  make  much  of  Thy  law.  Rather, 
"graciously  grant  me  Thy  law"  (A.V.),  i.e.,  grant  that 
I  may  know  it  and  keep  it. 

32.  when  Tliou  hast  set  my  heart  at  liberty  Rather, 
"  for  Thou  wilt  enlarge  my  heart."  An  enlarged  heart  is 
contrasted  with  one  that  is  sad  and  depressed,  or  it  may 
be  that  to  enlarge  the  heart  is  to  op6n  it  to  instruction 
(Gesen.). 


1 0,h 


MORBTING  PRATER. 
Day  26. 
MORNING  PRAYER. 


189 


n    He.  ■  '  -  -'■ 

Legem  pone. 

33.  Mito  the  end,  i.e.,  of  life. 

30.  coveteousness.     Rather,  robbery,  or  unjust  gain. 

37.  lest  they  behold  vanity.  Rather,  "from  behold- 
ing vanity"  (A.V.).  The  word  means  emptiness,  noth- 
ingness, falsehood,     It  occurs  in  Psalm  XLI.  6. 

38.  0  stablish  Thy  word,  etc.  Literally,  "  Confirm  for 
Thy  servant  Thy  word,  which  is  unto  1'hy  fear,"  i.e., 
realize  to  Thy  servant  Thy  word  of  promise,  which 
promise  is  attached  to,  made  conditional  upon,  the  fear 
of  Thee.  This  fear  of  the  Lord  is  associated  with  love 
of  Him,  and  leads  to  holy  obedience. 

39.  the  rebnke  that  I  am  afraid  of,  i.e.,  the  rebuke  or 
reproach  that  follows  upon  sin.  This  prayer,  therefore, 
means,  "Save  me  from  sin." 

40.  Behold  my  delight,  etc.  Rather,  •'!  have  longed 
after  Thy  precepts"  (A.V.),  i.e.,  for  the  will  to  follow 
them. 

in  Thy  righteousness,  i.e.,  according  to  Thy  righteous- 
ness, which  has  regard  to  prayer. 

1     Vau. 
Et  veniat  super  me. 

42.  my  h'lasphemers,  i.e.,  those  who  reproach  me. 
Blaspheme  originally  meant  to  speak  evil  of  any  one. 
Blame  comes  (through  French)  from  the  same  root. 

43.  0  take  not  the  word  of  Thy  truth  utterly  out  of 
my  mouth,  i.e.,  Take  not  the  word  of  Thy  truth  from 
me  utterly,  so  that  I  cannot  speak  of  it.    The  word  of 


190  A   COMPANION  TO  THE   PRAYER-BOOK    PSALTER. 


I  ' 


truth  here  means  God's  faithfulness  to  His  promises. 
The  Psalmist  prays  that  he  may  not  be  prevented  from 
experiencing  it  and  making  confession  of  it. 

45.  I  tvill  walk  at  liberty.  Literally,  **  in  a  wide  plnce/' 
i.e.,  unconstrained.   God's  service  is  **  perfect  freedom." 

46.  before  kings.  Ezra  iind  Nehomiali  both  speak  of 
God's  testimonies  before  Artaxerxes  (Ezra  viii.  22;  Neh. 
ii.  3-8).  The  Latin  translation  of  this  Terse  from  the 
Vulgate  was  taken  as  the  motto  of  the  Augsburg  (Lu- 
theran) Confession  of  Faith:  "Loquebar  de  testimoniis 
tuis  in  conspectu  regum  et  non  confundebar.'' 

48.  My  httnds  also  will  I  lift  np  unto,  etc.,  i.e.,  in 
prayer  to  keep  Thy  commandments.  The  Jews  up- 
lifted their  hands  in  prayer.  *'  Lift  up  your  hands  in 
the  sanctuary"  (Ps.  CXXXIV.  3). 


1    Zain. 
Menior  esto  servi  tui. 

49.  0  think,  etc.  Rather,  **  Remember  the  word 
(i.e.,  the  promise  made)  unto  Tiiy  servant"  (A.V.). 
Some  special  promise  may  be  here  referred  to. 

51.  The  proud,  etc.,  i.e..  The  scoffers  have  scorned 
me  greatly.  If  Nehemiah  were  the  author  of  this 
Psalm,  as  some  suppose,  he  may  here  refer  to  the  scoffs 
of  Tobiah  and  others  at  the  building  of  the  walls  of  Je- 
rusalem. "Even  that  wliich  they  build  (said  Tobiah), 
if  a  fox  go  up,  he  shall  even  break  down  their  stone 
wall"  (Neh.  iv.  3). 

62.  everlasting  judgments.  Rather,  "judgments  of 
old"  (A. v.). 

63.  /  am  horribly  afraid :  for  the  ungodly.  Rather, 
"  Horror  (or  sadness)  hath  taken  hold  upon  me  because 
of  the  wicked." 


MORNING    PRAYER. 


101 


« 


of 


They  made  us  afraid,  saying,  Their  hands  shall  bo 
weakened  from  the  work,  that  it  be  not  done"  (Neh. 
vi.  9). 

54.  the  house  of  mi/  pilgrimage.  Literally,  "  of  my  so- 
journings."  This  may  mean  the  world,  in  which  we  are" 
all  strangers  and  pilgrims;  or  there  may  be  here  a  spe- 
cial reference  to  the  case  of  Nehemiah  and  his  compan- 
ions who  had  journeyed  back  from  Babylon. 

5G.  This  I  had;  because  (rather,  that)  /  kept  Thy 
commandments.  This  verse  may  be  thus  paraphrased: 
*'  That  I  kept  Thy  commandments  was  (and  is)  a  bless- 
ing to  me." 

n     Cheth. 

Portio  niea,  Domine. 

57.  my  portion,  that  which  is  allotted  to  me.  Jeho- 
vah Himself  is  called  the  portion  of  Jacob  (i.e.,  of  the 
Israelites),  Jer.  x.  16;  and  He  is  called  the  portion  of 
the  Levites,  Numb.  xvii'.  20. 

59.  /  called,  etc.,  i.e.,  I  examined  my  past  life,  a»d 
strove  to  walk  according  to  Thy  law. 

60.  prolonged  not  the  time,  etc.  'Rather,  "delayed 
not  to  keep  Thy  commandments"  (A.V.). 

61.  cohgregations,  **  bands"  (A.V.).  But  the  word 
should  be  translated  cords  or  snares. 

robbed.  Rather,  **  surrounded."  The  verse  should  run 
thus:  The  snares  of  the  wicked  surrounded  me,  but  I 
have  not  forgotten  Thy  law. 

]£i     Teth. 
Bonitatcm  fecisti. 

06.  learn  me,  '.e.,  teach  me  (Ps.  II.  10). 
67.  Before  I  was  troubled  (i.e.,  chastised)    /  went 
wrong;  but  noio  have  I  kept  Thy  word  (i.e.,  law). 


t 


i  I 


«i 


19^  A   COMPANION   TO   THE   PRAYER  BOOK   PSALTER. 

This  was  true  in  one  sense  of  the  Jewish  nation.  Be- 
fore the  Captivity  tliey  were  continually  falling  into 
idolatry;  after  it,  tliey  never  erred  in  this  respect  against 
God's  law. 

68.  Thoti  art  good  and  gracious,  ©r,  *'Thou  art  good 
and  doest  good"  (A.V.). 

69.  The  proud,  or,  scoffers  (v.  51). 

have  imagined  a  lie,  i.e.,  have  invented  a  lie.  Liter- 
ally, "have  patched  up  a  lie  against  me."  Tobiah  and 
Sanballat  did  this  against  Nehemiah  (Neh.  vi.  6,  13). 

70.  brawn.  Old  English  for  fatness.  The  sentence 
means,  Their  heart  is  sensual  and  dull,  incapable  of 
spiritual  delight. 

71.  It  is  good  for  me  that  I  have  been  in  trouble,  or 
**  have  been  humbled,"  i.e.,  afflicted. 

"  No  chastening  for  the  present  seemeth  to  be  joyous, 
but  grievous:  nevertheless,  afterward  it  yieldeth  the 
peaceable  fruit  of  righteousness  unto  them  which  are 
exercised  thereby"  (Heb.  xii.  11). 

Day  25.  > 

^  EVENING  PRAYER. 


1   rod. 

Manus  tuee  fecerunt  me. 

74.  will  be  glad  when  they  see  me,  i.e.,  when  they  see 
me  recompensed  for  putting  my  trust  in  Thy  word. 

75.  After  this  verse  the  thought  seems  to  pass  through 
the  mind  of  the  Psalmist,  "  But,  since  the  affliction  is 
hard  to  bear." 

76.  "0  let  Thy  merciful  kindness  be  my  comfort." 
78.  they  go  wickedly  about  to  destroy  ms.     Rather, 
with  lies  they  have  dealt  iniquitously  with  me.' 


t< 


}> 


4 


EVENING  PRAYER. 


193 


/  will  he  occupied.  Rather,  "  I  will  meditate'*  (A. V.). 
The  same  word  is  used  in  vv.  15  and  27. 

79.  be  turned  mito  me,  i.e.,  so  as  to  be  my  frieAdsand 
companions. 

80.  let  my  heart  he  ffound  in  T/ii/ stattifes,  i.e.,  perfect 
in  its  loyalty  to  Thee.  '*  Thou  slialt  be  perfect  with  the 
Lord  thy  God  "  (Deut.  xviii.  13). 

.  >:^  ■.■j,-'-r-;=,.  jv, ... .  :vfi'i^-'  2     Caph. 

Defecit  anima  mea, 

83.  long  sore  for  Thy  word,  i.e.,  for  the  fulfilment  of 
Thy  word  of  promise. 

83.  I  am  become  like  a  bottle  in  the  smolie,  i.e.,  I  am 
become  withered,  like  a  leathern  bottle  becomes  shriv- 
elled in  the  smoke  and  heat  of  a  fire. 

"  As  wine  skin  in  the  smoke. 

My  heart  is  sere  aud  dried."— (^eJfe.)       ;  „;, 

84.  How  many  are  the  days  of  Thy  servant,  etc.,  i.e., 
Are  they  so  many  as  to  warrant  delay  in  the  execution 
of  Thy  judgments? 

85.  The^)roud  have  digged  pits.  There  is  a  reference 
here  to  the  pits  that  were  dug  to  catch  wild  animals. 

86. /a/«e^?/,  i.e.,  with  falsehood.  ,       - 

88.  quicken  me.     v.  25.  .  ' 

b    Lamed. 
In  SBtcrnum  Domine. 

93.   They,  i.e.,  the  heaven  and  the  earth. 

The  Psalmist's  argument  is,  that  as  heivven  and  earth 
serve  God,  and  are  ruled  by  His  eternal  ordinances  (or 
judgments),  so  man  is  meant  to  serve  Him;  and  His 
word  and  ordinances  concerning  man  are  also  eternal. 

93.  /  will  never  forget  Thy  commandments  (or,  pre- 


194  A   COMPANION   TO   THE   PRAYER-BOOK   PSALTER. 


I 


cepts),  for  with  them  Thou  hast  qiiichened  me  (or,  kept 
me  alive).  This  is  a  reason  snggested  for  treasnring  ii. 
our  minds  passages  of  Scripture. 

96.  I  see  that  all  thi?i(/s,  etc.  Rather,  as  in  A.V.. 
"  I  have  seen  an  end  of  all  perfection;  but  Thy  com- 
ment is  exceeding  broad.'' 

"  Of  all  i)erfection  in  this  world,  whether  of  beauty, 
wit,  learning,  pleasure,  honor,  or  riches,  experience  will 
soon  show  us- the  end.  But  where  is  the  end  or  boun- 
dary of  the  word  of  God?  .  .  .  Who  can  find  out 
the  comprehension  of  its  precepts,  or  conceive  the  ex- 
tent of  its  piomises  ?  Who  can  take  the  dimensions  of 
that  love  of  God  to  man  which  it  describeth,  or  that 
love  of  man  to  God  wliich  it  teacheth?  The  knowledge 
of  one  thing  leadeth  us  forward  to  that  of  another;  and 
still,  us  we  travel  on,  the  p  ospect  opens  before  us  into 
eternity,  like  the  pleasant  and  fruitful  mountains  of 
Canaan,  rising  on  the  other  side  of  Jordan,  when  viewed 
by  Moses  from  the  top  of  Pisgah."     (Bishop  Home.) 


O    Mem. 
Qiiomodo  dilexi. 

98.  fhe^  (i.e.,  Tiiy  commandments)  are  ever  with  me. 
Literally,  "  it  is  ever  with  me"  (A.V.  margin),  the  com- 
mandments being  regarded  as  a  whole,  as  one  cade. 

99,  100.  /  have  more  %inderstanding  than  (all)  my 
teachers.     1  am  wiser  than  the  aged. 

These  sayings  in  the  month  of  a  faithful  Jew  would 
be  peculiarly  ap})ropriate  to  the  times  of  Ezra  and  Nc- 
hemiah,  when  many  priests,  and  even  the  high-priest, 
disregarded  important  precepts  of  the  law.  "Among 
the  sons  of  the  priests  tliere  were  found  that  had  taken 
strange  wives"  (Ezra  x.  18).  "  Eliashib  the  priest  (i.e., 
the  high-priest)  was  allied  unto  Tobiah"  (Neh.  xiii.  4). 


MORNING   PRATER. 


105 


101.  refrained  my  feet,  i.e.,  withheld  my  feet. 

**  The  affections  may  be  styled  th«  feet  of  tlie  soul, 
and  unless  these  be  withheld  (by  self-denying  efforts) 
from  evil  ways,  no  progress  can  be  made  in  that  which 
alone  is  good  and  right."  (Bishop  Home.) 

103.  /  have  not  shrunk  from.  Or,  *' departed  from" 
(A. v.).  Thou  teachest  me.  Rather,  hast  taught  me. 
Thou  is  the  emphatic  word  hero.  "  Tlioti  hast  taught 
me,  and  not  merely  human  teachers"  (v.  99). 

104.  Through  Thy  commandments  I  get  understand- 
ing, i.e.,  in  ever  increasing  measure. 

Day  26.'         "'^  '    •"'    •"■'''■■    -''' 
MORNING   PRAYER        .    . 


♦,> 


■  '■  ■;  i    Nun. 

Lucema  pcdibus  raeis. 

105.  lantern,  or,  "lamp"  (A.V.).  The  same  word  is 
translated  candle,  Ps.  XVIII.  28.  "  The  commandment 
is  a  lamp,  and  the  law  is  light"  (Prov.  vi.  23). 

Man  by  nature  is  as  one  travelling  by  night  through  a 
wilderness.  Like  the  Israelites  in  the  desert,  he  needs 
the  guidance  of  a  supernatural  light. 

"  Dim  as  the  borrowed  beams  of  raoon  and  stars 
To  lonely,  wearied,  wandering  travellers 
Is  Reason  to  the  soul," 

Well,  therefore,  may  we  pray  with  the  Psalmist,  **  Send 
out  Thy  light  and  Thy  truth,  that  they  may  lead  me" 
(XLIII.  3). 

109.  My  soul  is  ahvays  in  my  hand,  i.e.,  I  am  in  con- 
stant danger  of  death.  Thus  Jephthah  says,  *'I  put 
my  life  in  my  hands  and  passed  over  against  the  chil- 
dren of  Ammon"  (Judges  xii.  3).  When  surrounded  by 
enemies,  a  man's  life  would  depend  greatly  upon  the 


196  A  COMPANION  TO  THE  PRAYER-BOOK   PSALTER. 


I !  1 


]i 


skill  and  strength  of  his  "  hands."    Hence  the  expres- 
sion. 

111.   Thy  testimonies  have  I  claimed,  etc.     Rather, 
**  Thy  testimonies  have  I  taken  as  an  inheritance  for 


ever. 


j> 


. « J  ■ 


•   ,  D    Samech, 

-        Iniquos  odio  habui.  •  ' 

113.  I  hate  the7n  that  imagine  evil  things.  Literally, 
**  I  hate  men  of  divided  minds"  (Gesen.),  i.e.,  men  who 
are  destitute  of  firm  faith  in  divine  things. 

1\L  defence.  Rather,  "hiding-place"  (A. V.).  Thou 
shalt  hide  them  privily  by  Tliin.  own  presence  (Ps. 
XXXr.  21). 

119.  like  dross.  The  refiner  separates  the  pure  gold 
from  the  dross,  and  throws  the  dross  away. 

120.  My  flesh  trembleth,  etc.  "A  spirit  passed  before 
my  face,  the  hair  of  my  flesh  stood  up"  (Job  iv.  15). 

j;    Ain. 
Feci  judicium. 

121.  /  deal,  etc.  Rather,  "  I  have  done  judgment 
and  justice"  (A.V.). 

122.  tJiat  the  proud  do  me  no  wrong.  Rather,  "  let 
not  the  proud  oppress  me"  (A.V.). 

123.  TJiy  health.    Rather,  "Thy  salvation"  (A.V.). 

126.  to  lay  to,  i.e.,  to  apply. 

they  have  destroyed  (or,  made  void)  Thy  law.  This 
was  the  case  in  the  days  of  Ezra  (Ezra  x.  18),  and  of 
Nehemiah  (Neh.  liii.  4-7). 

127.  For  Hove.  Rather,  "Therefore  I  love."  The 
Psalmist's  words  imply  that  his  love  for  God's  comand- 
ments  is  increased  by  his  knowledge  of  the  hatred  with 
which  the  wicked  regard  them. 


MORNING   PRATER. 


197 


-  128.   Therefore  hold  I  straight,  i.e.,  Therefore  I  ac- 
count right, 


0    Pe, 
Mirabilia. 


w^^*<  ■ 


129.  Thy  testimonies  are  wonderfitl.  "  The  Scriptures 
are  wonderful  with  respect  to  the  matter  which  they 
contain,  the  manner  in  which  they  are  written,  and  the 
effects  which  they  produce"  upon  our  souls. 

therefore  doth  my  soul  keep  them,  i.e.,  nieditate  upon 
them. 

130.  When  Thy  ivord,  etc.  Literally,  ''The  opening 
(or  the  revelation)  of  thy  words  will  enlighten,  causing 
the  simple  to  understand." 

131.  drew  in  my  breath.  Rather,  "panted"  (A.V.). 
The  words  denote  an  ardent  longing  for  a  fuller  knowl- 
edge of  God's  commandments. 

as  Thou  usest  to  do,  i.e.,  as  Thy  rule  is  to  do. 

136.  Mine  eyes  gush  out  ivith  tuaters,  or,  "rivers  of 
waters  run  down  mine  eyes"  (A.V.).  Orientals  weep 
much  more  freely  than  the  people  of  Europe  or  Amer- 
ica (Ps.  LVI.  8). 

;^'  3}     Tzaddi. 

Justus  es,  Domine. 

137.  ^rwe,  or,  "upright"  (A. v.).  Bishop  Home  here 
refers  to  the  story  told  of  the  deposed  emperor  Maurice 
(a.  I).  603).  When  his  five  sons  were  slain  before  his  face 
by  the  usurper  Phocas,  he  exclaimed.  "Righteous  art 
Thou,  0  Lord,  and  upright  are  Thy  judgments."  "  By 
faith  he  was  assured  of  this  great  truth  and  nobly  con- 
fessed it,  notwithstanding  all  appearances  to  the  con- 
trary." 


198     A   COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 

139.  My  zeal,  etc.,  i.e.,  I  am  almost  worn  out  by  my 
zeal  for  thy  law,  wliich  is  disregarded  by  my  enemies. 

140.  Tliy  word  is  tried  to  the  uttermost.  Literally, 
"Thy  word  is  refined  exceedingly,"'  i.e.,  refined  as 
metals  by  fire.  We  have  a  similar  expression  in  Ps. 
LXVI.  9:  "  Thou  ako  hast  tried  us  like  as  silver  is 
tried." 

141.  smally  i.e.,  held  in  low  estimation.  ' 


Day  26.  '  .^ 

. .  ',         .    »      .  •  ■■,,•.■,,■■ 

-  EVENING  PRAYEK.  -. 

p       Koph,  :,        V      :  ,.1 

Clamavi  in  toto  corde  meo. 

147.  Early  in  the  morning  do  I  cry  unto  Thee,  or,  "  I 
prevented  (i.e.,  anticipated)  the  dawning  of  the  morn- 
ing and  cried  "  (A.V.).  • 

148.  Mine  eyes  prevent  the  night  ivatches,  i.e.,  antici- 
pate their  close.  Before  they  are  over  I  awake  "that  I 
might  be  occupied  in  (or,  might  meditate  on)  Thy 
words." 

149.  according  as  77iou  art  wont.  Literally,  "accord- 
ing to  Thy  judgment"  (A.V.),  i.e.,  according  to  Thy 
righteous  decrees  concerning  thy  servants. 

150.  They  draiu  nigh,  i.e.,  with  hostile  intentions. 
152.  As  concerning    Thy  testimonies  (whatever  the 

wicked  may  say  about  them),  /  have  known  long  since 
(by  my  experience  of  their  excellence)  that  Thou  hast 
grounded  them  for  ever,  i.e.,  that  they  are  unalterable 
and  everlasting. 

*)    Resh, 

Vide  humilitntem. 

154.  Avenge    Thou  my  cause.     Rather,  "plead  my 


EVENING   PRAYER. 


199 


cause,"  i.e.,  as  an  advocate.     The  same  word  is  used  in 
Ps.  XXXV.  1. 

155.  Health.     Rather,  "  salvation."  (A.  V.). 

156.  as  Thou  art  wo7ii.     Rather,  **  according  to  Thy 
judgments"  (v.  149). 

158.  the  transgressors,  i.e.,  the  apostates  from  God. 
160.   Tht/  word  is  true  from  everlasting.    Literally, 
"The  whole  extent  of  Tiiy  word  is  truth." 


ty    Shin  • 
Principes  persecutl  sunt. 

161.  Princes,  i.e.,  leading  men. 

my  heart  standeth  in  awe  jj  Tliy  word,  i.e.,  more  than 
it  does  of  the  power  of  persecutors.  . 

162.  /  am  as  glad,  etc.  Fear  to  offend  against  God's 
law  is  consistent  with  rejoicing  in  it.  "  They  joy  before 
Thee  according  to  the  joy  in  harvest"  (Isaiah  ix.  3). 

164.  Seven  times  a  day.  Not  only  three  times,  "in 
the  evening,  and  morning,  and  at  noonday"  (Ps.  LV.  17), 
but  seven  times,  i.e.,  continually. 

165.  they  are  not  offended  at  it.     Literally,  "there  is 
"not  for  them  a  stumbling-block."    No  difficulty  they 

meet  with  either  in  Scripture  or  in  nature  affects  their 
faith  in  God. 

166.  Lord,  I  have  looked  for  TJiy  saving  health. 
Literally,  "  I  have  waited  for  Thy  salvation,  0  Jehovah." 
Jacob  spoke  similar  words  at  the  close  of  his  life  (Gen. 
xlix.  18). 

168.  The  Psalmist  names  two  motives  for  his  obedi- 
ence: (1)  His  love  for  God's  c;ommandment8;  (3)  The 
knowledge  that  "all  his  ways  '  are  before  God,  i.e.,  ex- 
posed to  His  sight. 


200     A  -COMPANION   TO  THE   PRAYER-BOOK   PSALTER. 


'  ■    ! 

% 

'"' 

1 

i  ? 

i;i,* 

di 

Appropinquet  deprecnlio. 

169.  complaini,  i.e.,  cry.     (See  Ps.  CVI.  43.)  _      . 

174.  sailing  health,  i.e.,  sulvation  (v.  1G6). 

176.  I  have  gone  astray  like  a  sheep  that  is  lost.  The 
Psalmist  may  here  refer  to  his  own  personal  experience, 
or  he  may  be  speaking  as  tlie  representative  of  Israel 
during  and  after  the  return  from  the  Captivity.  *'My 
sheep  wandered  through  all  the  mountains,  and  upon 
every  high  hill  "  (Ezekiel  xxxiv.  6). 


The  following  fifteen  Psalms  are  called  "  Songs  of 
Degrees"  (literally,  "  Songs  of  the  Upgoings");  but  the 
origin  of  the  title  is  uncertain.  It  is  probable  that  they 
were  written  by  David,  and  adopted  by  the  Jews  of  the 
Captivity  as  peculiarly  expressive  of  their  feelings 
when  they  went  up  from  Babylon  to  Jerusalem.  It  is 
also  probable  that  they  were  sung  by  the  Jewish  pilgrims 
when  they  went  up  to  Jerusalem  at  the  three  great 
festivals,  the  Passover,  Pentecost,  and  Tabernacles. 
There  is  a  tradition  that  they  were  sung  on  the  Jif teen 
steps  in  the  Temple,  which  led  from  the  Court  of  the 
"Women  to  the  Court  of  the  Men  of  Israel. 

'•^""•'  Day  27.  "'  ^      '    ;    ^Z 

MORNING  PRAYER. 

Psalm  CXX. 

In  the  A.V.  this  Psalm  is  described  as  David's 
prayer  of  deliverance  from  the  evils  which  the  slanders 
of  Doeg  brought  upon  him.  It  was  appropriate  to  the 
use  of  Nehemiah  and  his  associates  with  reference  to 
their  opponents  Sanballat  and  Tobiah  (Neh.  vi.  1-19). 


MORNING    PRAYER. 


201 


3.  This  verse  contains  a  quesiion  and  its  answer. 
What  shall  God  give  unto  thee,  thoa  false  tongue? 

Answer:  Sharp  arrows  wielded  by  a  mighty  one,  and 
burning  coals  of  broom  (*'  juniper,"  A.^ .).  This  shrub 
is  Said  to  be  used  for  fiie  in  the  desert. 

The  punishment  of  the  slanderous  tongue  is  thus  an 
appropriate  one,  for  it  is  itself  "a  sharp  sword"  (Ps. 
LVII.  5),  "and  it  is  set  on  fire  of  hell "  (James  iii.  6). 

4.  Mesech  .  .  .  Kedar.  Mesech,  the  name  of  one  of  the 
sons  of  Japhet  (Gen.  x.  2),  was  also  the  name  of  a  district 
between  the  Black  and  Caspian  Seas.  Kedar,  the  name 
of  one  of  the  sons  of  Ishmael,  stands  here  for  Arabia. 
The  meaiiing  of  the  Psalmist's  words  is,  "I  am  obliged 
to  dwell  amongst  savage  and  lawless  people."     ' 

6.  1  labor  for  peace.  Literally,  **  I  (am)  peace." 
The  Psalmist  in  this  was  a  type  of  Christ,  "  the  Prince 
of  Peace."     "He  is  our  peace"  (Eph.  ii.  14). 


' 


I 


Psalm  CXXI. 

1,  2.  There  is  a  contrast  implied  in  these  verses  be- 
tween the  false  gods  who  were  worshipped  upon  the  hills, 
and  Jehovah,  whose  altar  was  in  Jerusalem.  Literally, 
"  Shall  I  lift  up  mine  eyes  unto  the  hills?"  (No.)  (A.V., 
margin).  Then  the  Psalmist  asks  himself  another  ques- 
tion: "Whence  cometh  my  help?  My  help  cometh 
from  the  Lord." 

4.  He  that  keepeth  Israel  shalt  neither  slumber  nor 
sleep.  Unlike  the  gods  that  were  conceived  to  exist  by 
the  heathen.  Thus  Elijah  said,  in  his  ironical  speech  to 
the  priests  of  Baal,  "  Cryaioud,  for  he  is  a  god  .  .  .  per- 
adventure  he  sleepeth,  and  must  be  awaked  "  (1  Kings 
xviii.  27). 

6.  So  that  the  sun  shall  not  burn  thee,  or,  "  smite  thee  " 
(A.V%),  i.e.,  by  sunstroke. 


202     A   COMPANION  TO  THE   PRAYER-BOOK    PSALTER. 


neither  the  moon  hy  niyht.  The  injurious  effects  of 
sleeping  in  moonlight  in  the  open  air  are  here  i-eferred 
to. 

8.  thy  going  out  and  thy  coining  in.  A  common 
Scriptural  phrase  for  the  whole  course  of  life.  **  Blessed 
shalt  thou  be  when  thou  comest  in^  and  blessed  slialt 
thou  be  when  thou  goest  out"  (Deut.  xxviii.  6).       .  , 

Psalm  CXXII. 

The  writer  of  this  Psalm  is  apparently  one  of  a  com- 
pany of  pilgrims  journeying  to  Jerusalem  for  one  of  the 
great  festivals.  Although  it  is  ascribed  to  David  in 
some  Hebrew  MSS.,  it  was  probably  written  after  the 
building  of  the  Temple  but  before  the  Captivity,  when 
Jerusalem  was  still  a  city  ''  compact  in  unity."  Ob- 
viously the  words  may  have  a  Christian  application,  and 
may  serve  to  express  the  joy  of  pilgrims  journeying 
towards  the  heavenly  Jerusalem.  ■ 

3.  Jerusalem  is  hiilt,  etc.  Literally,  '*0  Jerusalem! 
built  up,  as  a  city  compact  in  unity."  These  words 
would  have  a  peculiar  force  after  the  rebuilding  of  the 
walls  in  the  days  of  Nehemiah. 

Travellers  tell  us  that  the  description  compact  and  one 
is  peculiarly  suitable  to  Jerusalem,  which  rises  above  the 
ravines  that  encircle  it,  and  separate  it  from  the  sur- 
rounding country. 

4.  thither  the  tribes  go  up,  iiC.,  those  members  of 
them  who  continued  faithful  to  the  law.  *'  Three 
times  in  the  year  all  thy  males  shall  appear  before  the 
Lord  God"  (Exodus  xxiii.  17). 

to  testify  vnto  Israel  Literally,  "a  testimony  to 
Israel,"  i.e.,  their  going  up  to  the  place  which  God  had 
chosen  was  a  testimony  to  Israel  of  the  covenant  be- 
tween God  and  His  people.  " 


MORNING    PRAYER. 


208 


5.  seai  .  .  .  seat.  Rather,  "thrones  .  .  .  thrones" 
(A.  V. ).  Here  is  another  reason  for  resorting  to  Jenisnlem. 
It  was  the  capital  of  the  nation,  tlie  abode  of  kings 
of  David's  line,  as  well  as  the  centre  of  worsiiip. 

6.  Pray  for  the  i^cdce  of  Jerusalem.  This,  Christians 
may  regard  us  an  exhortation  to  pray  fur  Christ's 
Church. 

8.  For  my  brethren,  etc.  For  their  sakes  I  pray,  not 
with  vny  selfish  object  in  view.  The  Jews  were  bidden 
to  pray  even  for  the  city  of  their  captivity.  **  Seek  the 
l)cace  of  the  city  whither  I  have  caused  you  to  be  curried 
ea|>tive,  and  pray  unto  the  Lord  for  it;  for  in  the  peace 
thereof  shall  ye  have  peace"  (Jer.  xxix.  7). 


>A-t 


^"f.  'r.\-      (l 


Psalm  CXXIII. 


This  Psalm  expresses  the  feelings  of  Israelites  who 
were  peculiarly  exposed  to  the  scorn  of  alien  people. 
Nehemiah  may  have  composed  it  when  he  and  his 
comrades  were  "laughed  to  scorn  and  despised"  by 
Sanballat  and  Tobiah  (Neh.  ii.  19). 

2.  as  the  eyes  (f  servants  look  unto  the  hand  of  their 
masters.  As  they  thus  look  keenly  for  signals  to  direct 
them,  that  they  may  execute  the  wishes  of  their  masters 
accurately  and  promptly,  so  the  faithful  Israelites  looked 
to  Jehovah.  This  illustration  might  readily  occur  to 
one  like  Nehemiah,  who  had  been  a  king's  cupbearer. 

4.  the  tvealthy,  i.e.,  the  prosperous,  "those  that  are 
at  ease"  (A.V.),  "  in  all  time  of  our  wealth"  (Litany). 


Psalm  CXXIV. 

This  Psalm  of  joy  and  gratitude  is  ascribed  to  David, 
and  refers  to  deliverance  from  some  great  danger  by  the 
special  aid  of  Jehovah. 


204.  A  COMPANION  TO  THE  PRAYER-BOOK   PSALTER. 


2.  lliey  had  swallowed  us  up  quick,  i.e.,  alive  (Pa. 
LV.  16),  i.e.,  as  a  wild  beast  devours  its  prey,  almost 
alive. 

"'jhen  they  were  so  wrathfulh/  displeased  at  us,  or, 
"when  their  wrath  was  kindled  against  us." 

4.  The  deep  waters  of  the  proud.  Literally,  **tho 
proud  waters"  (A.V.),  i.e.,  the  swollen  torrent  which 
seems  endowed  with  life. 

"When  thou  passest  through  the  waters  I  will  he 
with  thee;  and  through  the  rivers,  they  shall  not  over- 
flow thee"  (Is.  xliii.  2).  '        -  .  K./ 

6.  Our  soul  is  escaped,  etc.  The  soul  is  also  com- 
pared to  a  bird  in  Ps.  LXXXIV.  3.  The  image  in  the 
text  is  that  of  a  bird  escaping  from  a  broken  net,  and 
rejoicing  the  more  because  its  deliverance  was  unex- 
pected. 

7.  Our  help  standeih  (or,  is)  in  the  Name  of  the  Lord. 
He  who  made  heaven  and  earth  must  be  powerful  to 
help  us!  The  name  of  the  Lord,  i.e..  Himself.  Thus 
St.  Peter  says,  "  By  the  name  of  Jesus  Christ,  .... 
even  by  Him  doth  this  man  stand  here  before  you 
whole"  (Actsiv.  10).  . 


Psalm  CXXV. 

This  must  have  been  wiitten  under  circumstances 
similar  to  those  which  suggested  Ps.  CXXIH. 

2.  The  hills  stand  about  Jerusalem;  even  so  the  Lord 
standeth  round  about  His  people.  "  The  Holy  City  is 
situated  upon  an  elevated  promontory.  All  around  ai"e 
higher  hills:  on  the  east  the  Mount  of  Olives;  on  the 
south  the  hill  of  Evil  Counsel  rising  from  the  Valley  of 
Hinnom ;  on  the  west  the  ground  rises,  while  on  the  north 
a  bend  of  the  ridge  connected  with  the  Mount  of  Olives 


'- 


EVENING    PRAYKR. 


205 


bounds  the  prospect  at  the  distance  of  more  than  a  mile; 
to  the  south-west  tlieview  is  somewhat  more  open." 

3.  the  rod  of  the  ungodly  cometh  not  into  the  lot  of  the 
rif/hteous.  Rod  means  sceptre;  the  ungodly  means 
the  op[)re8sor8  of  Israel,  and  the  lot  of  the  righteous 
means  the  portion  allotted  to  Israel,  the  chosen  people, 
i.e.,  the  land  of  i)romi8e. 

cometh  not  into.  Rather,  "shall  not  rest  upon" 
(A. v.).  The  verse  therefore  means.  Alien  oppressors 
shall  not  have  permanent  power  over  the  land  of  Israel. 
Nehemiah  said  to  those  who  opposed  him,  "ye  have  no 
portion,  nor  right,  nor  memorial  in  Jerusalem"  (Neh. 
ii.  20). 

4.  Do  well,  0  Lord,  unto  those  that  are  good,  etc. 
Nehemiah  thus  prayed  for  himself,  "wipe  not  out  the 
good  deeds  that  I  have  done  for  the  house  of  my  God  " 
(Neh.  xiii.  14).  v 

5.  The  Lord  shall  lead  them  forth  with  the  evil  doers, 
i.e.,  shall  destroy  then!  (the  wavering,  inconstant  people) 
with  the  openly  rebellious. 

Literally,  "As  for  those  who  incline  to  crooked  ways, 
Jehovah  will  make  them  walk  with  the  doers  of  in- 
iquity." 

The  Psalm  ends  with  a  blessing:  "Peace  upon 
Israel." 


Day  27. 

EVENING  PRAYER. 

Psalm  CXXVI. 

The  Syriac  Version  entitles  this  Psalm  "  A  Song 
concerning  Haggai  and  Zechariah  (the  prophets)  who 
came  up  from  the  captivity  of  Babylon  to  Jerusalem" 
(Wordsworth).  The  Psalmist  gives  thanks  for  the 
restoration,  and  prays  for  its  copipletion  (v.  5). 


206     A   COMPANION   TO   THE   PRAYEB-BOOK   PSALTER. 


1,  WJien  the  Lord  turned  again  the  captivity  of  Zion, 
i.e..  When  the  Lord  changed  the  captivity  of  Ziou  into 
liberty.  Zion,  the  centre  of  ntitional  and  religious  life, 
here  stands  for  the  nation. 

then  were  we  like  linto  them  that  dream.  The  edict 
of  Cyrus  was  so  unexpected  and  so  fur  heyond  their 
liopes  that  they  could  scarcely  realize  tlie  good  news, 
but  imagined  themselves  to  be  in  a  dream. 

5.  Turn  our  captivity  as  the  rivers  in  the  south. 
This  is  a  prayer  for  the  completion  of  the  restoration. 
Restore  the  captive  people  to  the  deserted  cities  and 
villages  of  their  land,  as  Thou  restorest  (in  the  rainy 
season)  the  rivers  of  southern  deserts  to  their  dried-up 
channels. 

6.  They  that  sow  in  tears,  shall  reap  in  joy.  Liter- 
ally, **  in  shouting." 

The  sower  in  the  East  is  said  to  be  so  often  disap- 
pointed in  the  result,  that  he  works  in  deep  dejection. 
There  was  weeping  amongst  the  old  people  when  the 
second  Temple  was  begun  (Ezra  iii.  12);  there  was  uni- 
versal joy  when  it  was  completed  and  dedicated  (Ezra 
vi.  16-22). 

7.  The  same  figure  is  continued. 

He  that  now  goeth,  etc.  Rather;,  **He  goes  forth 
weeping  as  he  walks,  bearing  a  cast  of  the  seed  (i.e., 
casting  it  on  the  ground  as  he  walks);  he  returns  shout- 
ing for  joy,  bearing  his  sheaves." 

*'Ye  shall  be  sorrowful,  but  your  sorrow  shall  be 
turned  into  joy"  (St.  John  xvi.  20). 

**  Thus  thy  Blessed  Master  went  forth  weeping,  *  a 
man  of  sorrows,'  bearing  precious  seed  and  sowing  it 
around  Him,  till  at  length  His  own  Body  was  buried 
like  a  grain  of  wheat  in  the  furrow  of  the  gra^e.  But 
He  arose,  and  is  now  in  Heaven;  whence.  He  shall  doubt- 


EVENING   PRAYER. 


207 


loss  come  again  witli  rejoicing/  bringing  His  sheaves 
with  Him"  (Bishop  Home). 

Psalm  CXXVII. 

• 

This  is  styled  in  the  Hebrew  (see  A.  V.,  margin),  *'  A 
Song  of  Solomon."  The  builder  of  the  first  Temp) a 
may  well  have  composed  this  hymn  to  the  Builder  and 
Protector  of  house  and  city,  and  of  family  life.  Its  oc- 
currence in  this  part  of  the  Psalter  indicates  that  it  was 
used  by  the  builders  of  the  second  Temple  as  expressive 
of  their  feelings.  It  is  used  as  an  alternative  to  Psalm 
CXVI.  in  the  Office  for  the  Churching  of  Women. 

1.  Except  the  Lord  build  the  house,  etc.  If  Solomon, 
who  had  the  resources  of  Tyre  and  Israel  at  his  com- 
mand, felt  this  truth,  much  more  must  it  have  been  the 
conviction  of  the  poor  Jews  recently  returned  from  cap- 
tivity, who  found  themselves  surrounded  by  enemies. 

2.  Except  the  Lord  keep  the  city,  etc.  When  Nehe- 
miah  was  building  the  walls  of  Jerusalem,  and  the  ene- 
mies of  the  Jews  conspired  to  hinder  the  work,  the  Jews 
acted  in  the  spirit  of  this  Psalm:  "  We  made  our  prayer 
unto  our  God,  and  set  a  watch  against  them  day  and 
night"  (Neh.  iv.  9). 

3.  so  late  take  rest,  i.e.,  take  rest  so  late.  ' 
the  bread  of  carefulness.     Rather,  **  the  bread  of  sor- 
rows,"   i.e.,  the  scanty  bread  earned  by  excessive  (early 
and  late)  toil. 

for  so  Hegiveth  His  beloved  sleep.  Rather,  "for  He 
giveth  to  His  beloved  in  sleep." 

To  those  who  think  n  t  of  Him,  all  labor  is  in  vain. 
On  the  other  hand.  He  giveth  to  His  beloved  even  in 
sleep. 

The  Hebrew  word  translated  "beloved  "  is  "  Jedid,"  a 
part  of  Jedidiah  (beloved  of  the  Lord),  which  was  one  of 


208     A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 

the  names  of  Solomon  (2  Sam.  xii.  25).  It  was  literally 
true  that  God  gave  to  Solomon  blessings  in  sleep  (1 
Kings  iii.  3-15).  In  sleep  Abraham  received  promises 
(Gen.  XV.  12-15),  and  Daniel  wonderful  revelations 
(Dan.  X.  11-19).  In  sleep  also  St.  Peter  received  the 
gift  of  liberty  (Acts  xii.  6,  7). 

5.  even  so  are  the  young  children.  Literally,  "even 
so  are  the  sons  of  youth,"  i.e.,  children  born  to  a  man 
who  is  still  young.    They  can  protect  him  in  his  old  age. 

6.  Happy  is  the  man  thai  hath  his  quiver  full  of  them. 
Just  as  a  warrior  with  his  quiver  full  of  arrows  is  abun- 
dantly provided  with  means  of  defence,  so  a  man  with 
sons  around  him  is  strengthened  to  resist  his  foes  in  a 
legal  contest  at  the  gate  of  the  city,  where  trials  were 
conducted  (Deut.  xxi.  19;  2  Sam.  xv.  2).  The  change 
in  this  verse  from  the  singular  to  the  plural  is  a  common 
one. 

'         Psalm  CXXVIII. 


This  may  be  regarded  as  a  continuation  of  Ps.  CXXVII. 
That  points  out  how  a  man  is  blessed  in  his  children. 
This  repeats  the  topic,  and  declares  further  that  a  man 
wild  feareth  the  Lord  is  blessed  in  his  wife.  The 
Church  uses  this  Psalm  in  the  "  Form  for  the  Solemni- 
zation of  Matrimony." 

1.  Blessed  are  all  they,  etc.  Literally,  "  Blessed  is 
every  one  who  fears  Jehovah,  and  who  walks  in  His 
ways." 

2.  For  should  be  omitted. 

thou  shalt  eat  (surely)  the  labours  of  thine  hands,  i.e., 
the  fruit  of  th/  labor.  Perhaps  there  is  an  allusion  here 
to  the  curse  that  was  to  fall  on  the  nation  if  it  disre- 
garded God's  law. 

**  The  fruit  of  thy  land,  and  all  thy  labours,  shall  a 


EVENING   PRAYER. 


209 


nation  which  thou  knowest  not  eat  up"  (Deut.  xxviii. 
33) 

well,  etc.  Literally,  "  0  thy  blessings!  and  good  (shall 
it  be)  to  thee."  "The  Lord  shall  make  thee  plenteous 
in  goods,  in  the  fruit  of  thy  body,  and  in  the  fruit  of 
thy  cattle,  and  in  the  fruit  of  thy  ground"  (Deut.  xxviii. 
11). 

3.  Thy  tvife  shall  he  as  the  fruitful  vine  upon  the  tvalls 
of  thine  house.  Literally,  *'  Thy  wife  shall  be  as  the  fruit- 
ful vine,  in  the  innermost  chambers  of  thy  house."  The 
last  words  of  the  verse  refer  to  the  wife,  not  to  the  vine, 
which  was  not  trained  on  the  walls  of  houses,  but  in 
vineyards.  The  vino  was  proverbial  for  beauty  and 
fruitfulness  (Judges  ix.  13;  Psalm  LXXX.  8-1*0;  St. 
John  XV.  1).  The  wife  "  in  the  innermost  chamber" 
attends  to  her  duties,  and 'does  not  love  to  wander  from 
her  home.  n  . 

4.  branches.  Rather,  "plants."  The  figure  is  that 
of  young  olive  shoots  growing  around  the  household 
table  in  the  courtyard.  '  ^  •     -     ^  •' 

7.  peace  upon  Israel!  The  conjunction  "and  "  is  not 
in  the  original.  The  Psalm  concludes  with  a  blessing. 
Ezra  and  Nehemiah  labored  strenuously  to  maintain 
God's  law  of  marriage,  as  necessary,  in  their  opinion,  to 
secure  the  peace  and  prosperity  of  the  people. 


Psalm  CXXIX. 

This  Psalm  evidently  belongs  to  the  period  of  the  re- 
turn from  Babvlon. 
1.  Many  a  time.  Rather,  "much"  (A. V.,  margin), 
from  my  youth.  The  nation  of  Israel  is  represented 
as  here  speaking.  The  bondage  in  Egypt  was  in  the 
time  of  Israers  youth.  "  The  days  of  her  youth,  when 
she  came  up  out  of  the  land  of  Egypt"  (Hosea  ii.  15). 


210     A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


,  3  Tiie  plowera,  etc.  The  lashes  upon  the  back  of  a 
captive  are  compared  to  the  furrows  made  by  the  plougli 
upon  the  land. 

"  I  gave  my  back  to  the  smiters*'  (Is.  1.  6). 

4.  The  snares  of  the  ungodly.  Rather,  "  The  cords  of 
the  ungodly/'  i.e.,  the  cords  by  which  the  captive  was 
bound. 

6.  as  many  as  have  evil  tvill  at  Sion.  Literally,  "  all 
those  who  hate  Sion." 

5.  6.  These  verses  are  a  prophecy,  not  an  imprecation. 
They  shall  be  confounded,  etc.    TKey  shall  be  as  the 

grass,  etc. 

6.  afore  it  he  plucked  up,  or,  "before  one  plucks  it 
up."  Grass  on  the  flat  roofs  of  houses  soon  springs  up 
and  withers,  **  because  it  has  no  depth  of  earth." 

7.  his  bosom.  The  loose  folds  of  the  robe  above  the 
girdle,  sewed  as  a  bag  (St.  Luke  vi.  38). 

8.  So  that  they,  etc.  Literally,  "And  those  who 
pass  by  do  not  say,  *  The  blessing  of  the  Lord  be  upon 
you;  we  bless  you  in  the  name  of  the  Lord.' " 

Thus  Boaz  and  his  leapers  blessed  each  other  in  the 
harvest-field  (Ruth  ii.  4). 

Psalm  CXXX. 

This  is  one  of  the  seven  penitential  Psalms,  and  is  ap- 
pointed for  Ash-Wednesday.  It  is  manifestly  a  Psalm 
of  "upgoings."  From  the  depths  of  woe  the  Psalmist 
ascends  through  prayer  to  sure  hope  in  God's  promises. 

In  the  Syriac  Version  the  Psalm  is  said  to  refer  to 
Nehemiah  (Wordsworth). 

1,  Out  of  the  deep,  or,  * '  depths"  ( A.  V. ),  i.e. ,  of  m  isery. 

O  Lord.     Heb.  •' Jehovah." 

Lord.     Heb.  "Adonai." 

3.  If  Thou,  Lord,  tvill  be  extreme,  etc.  Literally,  "  If 


EVEiVIXC*    PRAYER. 


211 


Thou,  0  Jnh,  wilt  mark  iniquities,  0  Lord  (Adonai), 
who  will  stand?" 

"  To  the  Lord  our  God  belong  mercies  and  forgive- 
nesses" (Dan.  ix.  9). 

4.  therefore  shalt  Tliou  he  feared.  The  consideration 
of  God's  mercy  and  love  makes  His  true  child  fearful  of 
offending  so  tender  a  Father." 

5.  in  His  woi'd,  i.e.,  in  His  word  of  promise. 

6.  My  soul  fleeih,  etc.  Literally,  "  My  soul  is  for 
(i.e.,  watcheth  for)  the  Lord  more  than  watchers  for 
the  morning  watching  for  the  morning."  *'  The  repeti- 
tion in  the  verse  expresses  the  length  and  weariness  of 
watching." 

7.  0  Israel,  trust  in  the  Lord.  The  prayer  of  sori'ow 
ri.ses  into  the  expression  of  trust,  und  the  P.salmist  calls 
on  all  the  nation  to  trust  with  him. 

8.  And  He  shall  redeem  Israel  from  all  his  sins.  The 
])ronoun  ^(3  is  emphatic.  As  Jcliovah  redeemed  Israel 
from  Babylon,  so  He  shall  redeem  him  from  a  worse 
captivity. 

Psalm  CXXXL 

This  Psalm  is  ascribed  to  David,  and  some  think  that 
it  was  written  by  him  when  he  was  reproved  by  his  wife 
Michal  for  what  seemed  to  her  his  undignified  conduct 
in  dancing  before  the  ark  (3  Sam.  vi.  20-32).  But 
there  are  many  occasions  in  David's  life  to  any  one  of 
which  it  might  be  plausibly  referred,  e.g.,  when  he  was 
bearing  the  persecutions  of  Saul,  and  when  he  allowed 
Shimei  to  curse  him.  It  may  have  been  inserted  in  this 
part  of  the  Psalter  as  a  warning  to  those  who  had  re- 
turned from  the  Captivity,  not  to  be  presumptuous  on 
account  of  their  marvellous  deliverance. 

1.  Lord,  I  am  not  high-minded;  I  have  no  proud 


212     A   COMPANION  TO  THE   PRAVER-BOOK   PSALTER. 


looks,  or,  "Lord,  my  heart  is  not  haughty,  nor  mine 
eyes  lofty"  (A. v.). 

2.  I  do  not  exercise  mj/se-f,  etc.  Literally,  "  I  have 
not  walked  in  great  matters,  and  in  things  too  wonder- 
ful for  me."  By  the  things  too  high  or  wonderful,  wo 
may  understand,  the  sufferings  of  the  righteous,  and 
similar  mysteries  of  God's  providence. 

3.  But  I  refrain  my  s6ul  and  keep  it  low:  Rather, 
"  But  I  have  restrained  and  calmed  my  soul."  The  first 
word,  "restrained,"  is,  literally,  levelled,  and  suggests 
the  idea  of  a  ploughman  levelling  the  furrows  of  a  field; 
the  second  word,  "  calmed,"  introduces  the  idea  of  peace 
after  a  tumult.  The  Psalmist  had  experienced  the  storms 
of  passion,  but  they  had  ceased,  and  his  soul  was  at  rest. 

as  a  child  that  is  tveaned  from  his  mother.  Rather, 
"upon  his  mother," i.e.,  being  submissive  to  and  wholly 
dependent  upon  her. 

4.  0  Israel,  trust  in  the  Lord.  The  jxpression  of  hu- 
mility and  peace  now  passes  into  a  prayer  for  the  nation's 
welfare. 

Day  28.  ^ 

MORNING    PRAYER. 

Psalm  CXXXII 

This  Psalm,  by  an  unknown  author,  refers  to  David's 
desire  to  "  find  out  a  place  for  the  Lord,"  .and  to  the 
settlement  of  the  ark  on  Mount  Sion.  As  it  contains  a 
promise  of  the  birth  of  Christ  (vv.  12,  13),  it  is  ap- 
pointed by  the  Church  for  use  on  Christmas  Day. 

1.  0  Lord,  remember  David;  and  all  his  trouble. 
Literally,  "  0  Lord,  remember  for  David,  and  all  his 
anxieties."  "For  David,"  i.e.,  in  order  to  recompense 
him.  In  1  Chron.  xxii.  14,  David  speaks  of  his  trouble 
in  preparing  for  the  building  of  the  Temple. 


MORNINd    PRAYER. 


2i;j 


3.  the  tahernacle  of  mine  house.  A  poetical  expres- 
sion for  my  "  house." 

"  The  king  said  unto  Nathan  the  prophet,  '  See,  now, 
I  dwell  in  a  house  of  cedar,  but  the  ark  of  God  dwelleth 
Vfithin  curtains'"  (2  Sam.  vii.  2). 

4.  neither  the  temphs  of  my  head  to  take  any  rest. 
The  original  of  these  words  is  found  in  the  Scptuagint, 
but  not  in  the  Hebrew. 

5.  a  place  for  the  temjile  of  the  Lord.  Literally,  *' a 
place  for  the  Lord,"  i.e.,  for  the  ark  of  the  Lord. 

6.  LOf  lue  heard  of  the  same  (i.e.,  the  ark)  at  Ephra- 
tah,  and  found  it  in  the  loood.  Literally,  **  in  the  fields 
of  the  wood"  (A.V.).  Ephratah,  i.e.,  Bethlehem  (Mi- 
cah  V.  2). 

The  fields  of  the  wood,  i.e.,  Kirjath-jearim,  the  town 
of  the  woods. 

This  verse  is  thus  interpreted:  When  David  was  at 
Bethlehem  in  his  youth  he  heard  of  the  ark  at  Kirjath- 
jearim,  when  it  "was  forgotten  (I  Cliron.  xiii.  3)  and,  as 
it  were,  lost  in  the  wood.  He  then  conceived  the.  idea 
of  finding  for  it  a  permanent  and  conspicuous  abode. 

7.  His  footstool,  \.e,,  ihoi  Sixk.  Jehovah  was  enthroned 
above  the  mercy-seat,  between  the  cherubim  (Psulm 
LXXX.  1). 

8.  Arise,  0  Lord,  into  Thy  resting -places  Thou  and 
the  ark  of  Thy  strength  (2  Chron.  vi.  41). 

Every  mornfng  in  the  wilderness,  Avhen  the  ark  set  for- 
ward, Moses  said,  '*  Rise  up.  Lord,  and  let  thine  enemies 
be  scattered"  (Numbers  x.  35;  Ps.  LXVIIL  1). 

This  is  the  only  place  in  the  Psalms  where  the  ark  of 
God  is  expressly  mentioned. 

9.  Let  Thy  priests  he  clothed  with  righteousness,  i.e., 
the  appointed  vestments,  which  symbolized  the  inner 
garb  of  holiness  (Lev.  vi.  10). 


214     A    COMPANION   TO  THE    PRAYER-BOOK    PSALTER. 

Thy  saints,  i.e.,  Thy  choBon -people.  "*' 

10.  tiirn  not  away  the  presence,  or,  "face"  (A.V.), 
i.e.,  reject  not  tlie  prayer. 

of  Thine  anointed,  i.e.,  of  Tliine  anointed  king,  one 
of  David's  successors,  wlio  represented  and  pleaded  for 
the  people. 

11-1 3.  The  Lord  hath  made  a  faithful  oath,  or,  "  hath 
sworn  in  truth"  (A.V.). 

This  promise  to  David  is  in  3  Sam.  vii.  12,  13:  ''1 
will  set  up  thy  seed  after  thee  .  .  .  and  I  will  estab- 
lish the  throne  of  his  kingdom  for  ever."  Solomon 
refers  to  it  in  his  i)rayer  at  the  dedication  of  the  Tem- 
ple (1  Kings  viii.  25). 

15.  This  {shall  he)  my  rest  for  ever.  This,  i.e.,  the  hill 
of  Sion.  Or  the  whole  city  of  Jerusalem  may  here  he 
referred  to.  The  words  in  these  concluding  verses,  15- 
19,  are  spoken  by  Jehovah. 

18.  Then  shall  I  make  the  horn  of  David  to  flourish. 
Literally,  "Then  will  I  make  to  spring  forth  a  horn  for 
David."  The  horn,  Avhicli  was  worn  as  an  ornament 
upon  the  head,  Avas  the  symbol  of  power.  The  words  of 
Zechariah  point  to  the  fulfilment  of  the  prophecy  in 
Christ.  *'  He  hath  raised  a  horn  of  salvation  to  us  in 
the  house  of  His  servant  David"  (St.  Luke  i.  60). 

I  have  ordained  a  lantern,  or,  "I  have  set  in  order  a 
lamp."  A  lamp  in  a  household  was  a  common  symbol 
of  help  and  prosperity  (Ps.  XVIIII.  28). 

for  mine  Anointed.  The  Messiah  is  undoubtedly 
pointed  at  in  these  verses  (18,  19).  He  is  the  Horn  of 
David,  and  the  Lamp  of  Jehovah,  on  whose  head  a 
crown  will  rest  forever. 


MORNING   PRAYER. 


215 


a 


Psalm  CXXXIII. 

This  Psalm,  in  praise  of  brotherly  love  and  unity,  is 
ascribed  to  David.  It  was  probably  used  by  the  Jews 
after  the  Captivity  in  celebration  of  the  restoration  of 
their  union>  according  to  the  prophecy  of  Isaiah:  **  Eph- 
raini  shall  not  envy  Jiidah,  and  Judah  shall  not  vex 
Ephraim"  (Is.  xi.  13). 

'*  It  was  as  fitly  used  by  the  first  Christians  to  express 
their  joy  for  the  blessed  union  of  Jews  and  Gentiles" 
(Bishop  Home). 

1.  Behold  ho  10  good,  etc.  Literally,  '*  Behold  how 
good  and  how  pleasant  it  is:  the  dwelling  of  brethren 
also  together."  Also,  i.e..  It  i?  not  only  good  that  they 
should  come  together:  it  is  good  that  they  remain  to- 
gether. 

2.  It  is  like  the  precious  ointment,  etc.  The  refer- 
ence is  to  the  consecration  of  Aaron  (Lev.  viii.  12).  The 
sacred  oil  poured  upon  the  head  of  the  high-priest,  flowed 
to  the  *' mouth  of  his  vestments,"  i.e.,  to  the  opening 
of  the  robe  at  the  neck,  thus  uniting  the  man  and  his 
vestments,  and  diffusing  a  pleasant  odor. 

skirts  of  his  clothing.  A  wrong  translation.  Liter- 
ally, "  the  mouth  of  his  garments."     ' 

4.  Like  as  the  deio  of  Hcrmon,  etc.  Another  figure 
representing  the  blessing  of  unity.  Literally,  **  As 
dew  of  Hermon  that  falls  down  upon  the  hills  of  Sion. " 
The  P.  B.  Psalter  is  here  nearer  the  Hebrew  than  the 
A.  V.  Mount  Hermon  is  in  the  north-east  and  Sion  in 
the  south  of  Palestine.  Copious  dew  falls  upon  Her- 
mon, the  summit  of  which  is  visible  from  Sion,  and  even 
farther  south.  The  meaning  of  the  text  seems  to  be, 
that  tiie  moisture  which  is  generated  round  the  moun- 
tain of  the  north  is  floated  southward,  and  refreshes  the 


216     A  COMPANION  TO  THE   PRAYER-BOOK    PSALTER. 

country  in  the  south.    Sion  is  thus  united  with  the  most 
distant  part  of  the  country. 

5.  For  there,  etc.,  i.e.,  in  Sion,  where  was  the  sanctu- 
ary, wliich  was  tlie  centre  of  unity. 

Psalm   CXXXIV. 

Tliis  is  the  last  of  the  fifteen  Psalms  which  are  en- 
titled "  Songs  of  the  Upgoings."  The  preceding  Psalm 
was  a  call  to  unity:  this  is  a  response  of  the  people  to 
the  call.  They  have  received  it  gladly,  and  they  are 
assembled  in  the  courts  of  the  Lord,  and  such  is  their 
zeal  for  His  worship  that  they  excite  the  ministers  of 
the  Temple  themselves  to  bless  the  Lord,  and  they  then 
receiv'>  the  blessing  that  was  promised  at  the  close  of 
tiie  preceding  Psalm  (Bishop  Woidsworth). 

2.  by  night  stand,  i.e.,  to  minister. 

Services  were  performed  by  night  as  well  as  by  day. 
"  The  singers  .  .  .  were  employed  in  that  work  day  and 
night"  (1  Chron.  ix.  33). 

3.  in  the  sa?ictuary.  There  is  no  preposition  in  the 
original.  Rather,  "towards  the  sanctuary."  Thus 
the  Israelites  prayed  to  Jehovah  with  uplifted  hands, 
and  faces  turned  towards  the  sanctuary.  Daniel  in  exile 
prayed,  **  his  windows  being  open  in  his  chamber  toward 
Jerusalem"  (Dan.  vi.  10). 

The  above  fifteen  ''  Songs  of  the  Upgoings,"  which 
were  written  or  adapted  for  use  in  the  Temple  service, 
are  regarded  as  prophetical  of  the  progress  of  the  Chris- 
tian Church  through  the  stages  of  its  pilgrimage  to  its 
eternal  rest  and  triumph. 


MORNING    PKAYEll. 


217 


Psalm  CXXXV. 


Tliis  and  the  following  Psalm  are  supposed  to  have 
been  sung  by  the  pilgrims  when  they  had  at  length 
reached  the  summit  of  Sion,  and  were  standing  in  the 
sanctuiiry.  In  this  Psalm  they  praise  God  for  His 
power  and  love  shown  in  the  creation.  They  then  re- 
count the  favors  shown  to  them  as  a  nation,  refer  to  the 
misery  and  folly  of  idolatry,  whi  ^  had  become  evident 
to  them  in  their  captivity,  and  conclude  with  ascriptions 
of  blessing  to  Jehovah  from  all  sections  of  the  people. 
,    1.   0  Praise  the  Lord,     Literally,  "  Hallelujah. " 

laud,  i.e.,  praise. 

*'The  Levites  said  .  .  ,  Stand  up  and  bless  the  Lord 
your  God  for  ever  and  ever"  (Neh.  ix.  5). 

4.  The  Lord  hath  chosen  Jacob  unto  Himself.  **  The 
Lord  did  not  set  His  love  upon  you,  nor  choose  yon,  be- 
cause ye  were  more  in  number  than  any  people"  (Deut. 
vii.  7). 

5.  For  I  knoio.  The  "  I "  is  emphatic.  The  Psalmist 
seems  to  speak  from  experience. 

above  all  gods,  i.e.,  the  so-called  gods  of  the  heathen. 

6.  in  heatwn,  etc.  Heaven.,  earth,  and  \^atcr  under 
the  earth  include  all  creation,  as  in  the  Second  Com- 
mandment. 

7.  He  b ring cth  forth  the  clouds,  etc.  Literally,  *'  He 
brings  up  vapors  from  the  ends  of  the  earth."  The 
clouds  rising  in  the  horizon  .are  here  meant,  as  when 
El ijah^B  servant  saw  coming  up  from  the  sea  "a  little 
cloud  like  a  man's  hand." 

lightnings  with  the  rain.  Literally,  "lightnings  for 
rain."  Lightning  is  here  represented  as  a  work  of  God, 
which  tends  to  produce  welcome  rains. 


218      A   COMPANION'    TO   THK    PKAYKKBOOK    PSALTEU. 

Uia  Ireasurcs.     Kuthcr,  *'  His  storehouses." 

The  idea  is,  that  winds  are,  u«  it  were,  hiid  up  in  store- 
houses, whence  Clod  sends  them  forth  iit  Ills  pleasure, 
to  do  their  appointed  service. 

8.  He  Hinote  thejird-boni  of  L\j}/pi,  both  of  man  and 
l/eatti.  ''  At  midnight  the  Lord  smote  till  the  lirst-born 
in  tlio  land  of  Egypt,  from  tlie  first-born  of  Pharaoh 
that  sat  on  his  throne,  to  tiie  first-born  of  the  captive 
that  was  in  the  dungeon,  and  all  the  tlrst-born  of  cat- 
tle "  (Ex.  xii.  29). 

11.  Sehon  (Sihon)  and  Og  ruled  over  territories  on 
the  east  of  Jordan.  They  are  mentioned  by  name,  as 
they  were  the  first  of  the  "  mighty  kings"  who  were 
conquered. 

V\.  Thy  Name,  0  Lord,  endureth  for  ever,  on  ac- 
count of  Thy  glorious  deeds. 

Thy  memorial,  i.e.,  the  remembrance  of  Thee. 

14.  will  avenge  His  people,  or,  "will  judge  His  peo- 
ple'* (A. v.),  i.e.,  will  iudge  righteously  between  them 
and  their  oppressors.  This  He  did  in  Egypt.  This  Ho 
also  did  in  the  destruction  of  Babylon,  and  in  the  resto- 
ration of  Israel.  The  promise  will  be  completely  ful- 
filled in  the  Day  of  Judgment. 

15-18.  As  for  the  images,  etc.,  or,  '*  The  idols  of  the 
heathen  are  silver  and  gold."  These  verses  are  taken 
from  Psalm  CXV.  4-8. 

21.  out  of  Sion.  Jehovah  is  praised  and  blessed  in 
Sion.  The  j^eople  pray  that  His  praise  may^o  out  from 
Sion  into  other  lands. 

This  Psalm  ends  in  the  Hebrew  with  ** Hallelujah*' 
(A.  v.). 


^: 


EVENING    PRAYER. 


219 


Day  28. 
EVENING  PRAYER. 

Psalm  CXXXVI. 

This  Psiilm,  which  was  undoubtedly  composed  jifter 
llie  return  from  captivity,  was  probably  used  (like  Ps. 
CXXXV.)  us  a  hymn  of  praise  at  tlie  end  of  the  jour- 
ney. It  is  also  supposed  to  have  been  sung  at  the  lay- 
ing of  tiie  foundation  of  the  second  Temple.  **  When 
tlie  builders  laid  tlie  fouudati(m  of  the  Temple  of  the 
Lord,  they  set  the  priests  in  their  apparel  witii  trumpets, 
and  the  Lcvites  the  sons  of  Asaph  witli  cymjbals,  after  the 
ordinance  of  David,  and  tiicy  sang  together  by  course  iu 
praising  and  giving  thanks  unto  the  Lord;  because  He  is 
good,  for  His  mercy  endureth  forever  towards  Israel" 
(Ezra  iii.  10,  11).  Tiie  words  "  His  mercy  endureth 
for  ever"  are  repeated  twenty-six  times,  and  on  this  ac- 
count the  Psalm  has  been  called  tlie  "  Great  Hallel," 
although  this  name  is  more  usually  applied  ta  Psalms 
CXIII.-CXVIL 

2,  3.  *'  The  Lord  your  God  is  God  of  gods,  and  Lord 
of  lords"  (Deut.  x.  17). 

4.  Who  only  doeth  great  wonders.  *'  Which  only 
doeth  (wonders)  wondrous  tiling;*"  (Ps.  LXXII.  18). 

5.  hii  His  excellent  wisdom,  pr,  "by  wisdom"  (A.V.). 
*^The  Lord  by  wisdom  hath  founded  the  earth:  by 

understanding  hath  He  established  the  heavens"  (Prov. 
iii.  19). 

6.  Who  laid  out  the  earth.  Spread  out,  or  stretclied 
out.  **  Thus  saith  the  Lord,  He  that  created  the  heav- 
ens and  stretclied  them  out.  He  that  spread  forth  the 
earth"  (Is.  xliii.  5). 

alove  the  waters,  i.e.,  the  ocean  (Ps.  XXIV.  2). 


220     A   COMPANION   TO   THE   PRAVER-BOOK    PSALTER. 


12.  With  a  mij/hiy  hand  and  stretched  out  arm. 
*'  With  a  strong  hand  hath  the  Lord  brought  thee  out 
0*  Egypt"  (Ex.  xiii.  9).    So  also  Deut.  iv.  34. 

13-15.    Who  divided  the  Red  Sea.     Ex.  xiv. 

16.  Who  led  If  is  people  through  the  wilderness.  "Who 
led  thee  through  that  great  and  terrible  wilderness" 
(Deut.  viii.  15). 

19,  20.  Sehon^Og.     Psalm  OXXXV.  20. 
•    23.    Who  remembered  us  when  we  were  in  trouble. 
This  probably  refers  to  the  recent  deliverance   from 
Babylon. 


''■-''.^i:' 


Psalm  CXXXVII. 


This  Psalm  was,  in  all  probability,  written  during 
the  Captivity  in  Babylon.  It  expresses  the  mournful 
and  bitter  feelings  of  the  Jews — mournful  because  of 
their  exile  from  Sion;  bitter,  because  of  the  oppression 
under  which  they  groaned. 

Babylon  was  taken  by  Cyrus  B.C.  538,  and  two  years 
after  (b.c.  536)  the  Jews  were  permitted  to  return  to 
Palestine.  B.C.  516,  Babylon  was  completely  destroyed 
by  Darius'Hystaspes. 

1.  By  the  waters  of  Babylon  tve  sat  down  and  wept, 
or,  **By  the  rivers  of  Babylon,  there  we  sat  down, 
yea,  we  wept"  (A.V.). 

The  word  there  is  emphatic. 

Besides  the  Euphrates  and  Tigris,  the  Chebar  (Ezek. 
i.  3)  and  the  Ulai  (Dan.  viii.  2)  were  rivers  of  Babylon. 

2.  As  for  our  harps,  etc.  Literally,  *'  Upon  the  wil- 
lows in  its  midst  (i.e.,  in  the  midst  of  the  land)  we 
hung  our  harps."  The  harp  was  for  joyous  occasions, 
and  rejoicing  would  have  then  been  out  of  season. 

3.  For  they  that  led  us  away  captive,  etc.     Literally, 


EVENING   PRAYEE. 


221 


"  For  there  our,captors  asked  of  us  the  words  of  a  song, 
and  our  oppressors  demanded  (from  us)  gladness  (say- 
ing). Sing  us  (one)  of  the  songs  of  Sion.'' 

4.  Hoto  shall  we  sing  the  Lord's  song  ? 

Neheraiah  said  to  tlie  king  Artaxerxes,  **  Why  should 
not  my  countenance  be  sad,  when  the  city,  the  place  of 
my  fathers'  sepulchres,  lieth  waste,  and  the  gates  thereof 
are  consumed  with  fire?"  (Neh.  ii.  3.) 
•  5.  lei  my  right  hand  forget  {her  cunning),  i.e.,  her 
skill  in  playing  on  the  harp.  The  last  two  words  are 
not  in  the  Hebrew,  but  they  evidently  convey  the  mean- 
ing of  the  passage.      .;.;   /   :.", .  • 

6.  let  my  tongue  cleave,  etp.,  i.e.,  let  my  tongue  lose 
its  power  to  sing. 

if  I  prefer  not  Jerusalem  in  my  mirth.  Rather,  "  if 
I  prefer  not  Jerusalem  above  my  chiefest  joy." 

7.  Eemember  the  children  of  JSdom,  0  Lord,  in  the 
day  of  Jerusalem.  Literally,  '*  Remember,  0  Lord,  for 
the  sons  of  Edom,  the  day  of  Jerusalem,"  i.e..  Remem- 
ber, for  the  punishment  of  the  Edomites,  the  day  of  the 
dostiuction  of  Jerusalem,  when  they  said,  Down  with  it. 

**  For  thy  violence  against  thy  brother  Jacob,  shame 
shall  cover  thee  (Edom),  and  thou  shalt  be  cut  off  for 
ever"  (Obadiah  10). 

^'  The  memory  of  the  exultation  of  Edom  over  tlie 
sorrows  of  Judah  is  the  bitterest  drop  in  the  sad  recol- 
lections of  the  Israelite  captives  by  the  waters  of  Baby- 
lon" (Stanley). 

8.  0  daughter  of  Babylon,  i.e.,  Babylon  (Is.  xlvii,  1). 
waded  with  misery,  or,  "who   art   made  desolate." 

The  Psalmist  regards  the  future  as  past,  for  he  knows 
that  the  destruction  of  Babylon  has  been  decreed  by 
God.     "  Babylon  is  fallen,  is  fallen"  (Is.  xxi.  9). 
yea  should  be  omitted. 


[ . 


222  A   COMPANION  TO  THE   PRAYER-BOOK  PSALTER. 

9.  Blessed  shall  he  be  that  taheth  thy  children,  etc, 
Cyrus  is  here  meant.  "  It  must  be  borne  in  mind  that 
tlie  exiles  had  divine  information  as  to  the  cliaracter  of 
Cyrus,  whom  God  would  use  in  the  execution  of  Hia 
retributive  justice  on  Babylon,  and  His  merciful  dispen- 
sation to  Israel."  "lam  the  Lord  .  .  .  that  saith  of 
Cyrus,  He  is  My  shepherd  "  (Is.  xxiv.  26).  St.  Chrysos- 
tom,  quoted  by  Bishop  Wordsworth,  remarks  upon  this 
passage:  '*  It  is  the  expression  of  the  emotion  of  cap- 
tives and  exiles  praying  for  redress.  The  Psalmist  says 
that  he  did  not  render  evil  even  to  his  enemies  (VII.  4), 
and  here  he  is  only  relating  what  others  said  in  their 
affliction.  He  relates  wljat  they  did  say,  he  does  not 
.'ssert  that  they  ought  to  have  said  it." 

It  must  also  be  remembered  that  Babylon  in  the 
Bible  is  the  representative  of  the  evil  world. 

St.  Augustine  gives  a  spiritual  sense  to  this  last  verse, 
**  Who  are  the  little  ones  (children)  of  Babylon?  Grow- 
ing evil  desires.  When  it  (the  evil  desire)  is  little,  dash 
it  against  the  rock — 'the  rock  was  C])rist.' 


>* 


Psalm  CXXXVIII. 

This  and  the  following  seven  Psalms  v<'ere  composed 
by  David,  and  may  be  regarded  iis  a  manual  of  piivule 
prayer  and  praise.  They  are  followed  by  five  Psalms  of 
united  praises,  which  begin  and  end  with  '*■  Hallelujah," 
and  complete  tiie  Psalter.  It  is  thought  that  tins  Psalm 
was  writtei^  by  David  after  he  had  passed  safely  through 
all  the  trials  that  had  been  caused  by  Saul's  jealousy, 
and  had  ascended  the  throne. 

1.  even  before  the  gods,  i.e.,  before  the  angels,  or, 
before  great  men  (Ps.  LXXXII.  1). 

2.  /  will  luorship  toward  Thy  holy  temple,  i.e.,  the 
tabernacle  (Ps.  V.  7),  whicli  was  now  on  Sipn. 

77wu  hast  magnified  Thy  name  and  Thy  word  above 


EVENING    PRAYER. 


22J 


all  things.  Literally,  as  in  A.V.,  **Tlion  hast  magni- 
fied Thy  word  above  all  Thy  name,"  i.e.,  Thou  hast  per- 
formed Thy  word  (of  promise),  beyond  that  which  Thy 
name  (the  former  revelations  of  Thyself)  led  me  to 
exi)ect. 
.4.  All  the  kings  of  the  earth  shall  praise  Thee,  0  Lord. 
Hiram,  king  of  Tyre  (2  Sam.  v.  11),  and  Toi,  king  of 
llamath  {2  Sam.  viii.  10),  are  supposed  to  be  especially 
referred  to.  But  the  words  are  prophetic  of  tlie  glory 
of  the  Messiah. 

for  they  have  heard  the  words  of  Thy  mouth,  i.e., 
the  promises  to  David  and  his  seed,  which  were  fulfilled 
in  Christ.  >;•.:':     -.'.     ,;    ,      /.:'W  •-■.  :■'•:•         r''  ='"  i 

6.  As  for  the  proud,  He  beholdeth  them  afar  off, 
or,  **  But  the  proud  He  knoweth  afar  off"  (A.V.). 

"  He  beholdeth  them,  and  kcepeth  them  at  a  dis- 
tance" (Bishop  Home). 

7.  Though  I  walk  in  the  midst  of  trouble  (Ps.  XXIII. 

Thou,  s'.alt  stretch  forth  Thine  hand  upon  the  fur i- 
ousness  of  mine  enemies,  i.e.,  Thoii  wilt  overUu'ow  my 
furious  enemies.  This  was  fnlfilled  in  David's  numer- 
ous victories  over  the  Philistines,  Moabites,  and  other 
nations. 

8.  The  Lord  shall  make  good  His  loving-kindness 
toward  me.  Literally,  as  in  A.V. :  ''The  Lord  will 
perfect  that  which  concerneth  me."  After  David  had 
received  God's  promises,  he  thus  prayed:  "And  now,  0 
Lord  God,  the  word  that  Thou  hast  spoken  concerning 
Thy  servant,  and  concerning  his  house,  establish  it  for 
ever,  and  do  as  Thou  hast  said"  (2  Sam.  vii.  25). 

despise  not  then  the  works,  etc.  Rather,  ''  forsake  not 
the  works  of  Thine  hands,"  i.e.,  those  whom  Thou  hast 
selected  to  accomplish  Thy  purposes. 


224  A    COMPANION   TO  THE   PEA  YER  BOOK   PSALTER. 

Day  29. 

MORNING   PRAYER. 

Psalm  CXXXIX. 

This  Psalm  of  David  dwells  on  the  attributes  of  Je- 
hovah. After  describing  His  omniscience  (1-6),  the 
Psalmist  speaks  of  His  omnipresence  (7-12),  and  of  His 
omnipotence  (13-18),  as  shown  especially  in  the  wonder- 
ful creation  of  man.  He  concludes  by  expressing  his 
hatred  of  wickedness,  and  by  a  prayer  to  be  preserved 
from  it,  and  to  be  guided  rightly.  "  Language  utterly 
fails  me  in  the  exposition  of  this  Psalm.  Let  any  one 
read  it,  and  he  will  see  that  after  the  fullest  explanation 
of  every  verse,  and  of  the  purport  of  the  whole,  the 
Psalm  is  at  each  reading  new;  each  word  suggestive  per- 
petually of  new  thoughts"  (Herder,  in  Speaker's  Com.). 

1.  Thou  hast  known  my  clown-sitting  and  mine  np- 
nsing.  Thou  is  emphatic  :  Thou^  and  no  one  else. 
ft  Down-sitting,"  i.e.,  resting  at  night  from  work. 

Thou  under standest  my  thoughts  lotig  before.  Liter- 
ally, "  Thou  luist  understood  my  thoughts  from  afar 
off."  But  *Mong  before"  gives  the  meaning,  i.e.,  long 
before  the  thought  was  uttered,  or  even  conceived. 

2.  sp test  out  all  my  ways.  Rather,  "art  acquainted 
with  all  my  ways"  (A.V.). 

3.  For.  This  verse  gives  a  reason  for  the  assertion  in 
the  former:  "Thou  knowest  each  word,  much  more 
must  Thou  know  all  my  ways." 

"  4.   Thou  hast  fashioned  me  behind  and  before.  Rather, 
"beset  me"  (x\.V.),  i.e.,  entirely  surrounded  me,  so 
that  I  cannot  move  without  Thy  knowledge  and  per- 
mission. 
6.  too  excellent  J  i.e.,  too  high.     "  It  is  high"  (A.V.). 


MORNING   PRAYER. 


225 


6.  Whither  shall  I  go  then?  God's  omnipresence  and 
omnipotence  now  occur  to  the  Psalmist's  mind.  He 
speaks  as  one  wlio  feels  his  utter  weakness  in  presence 
of  God's  all-pervading  and  resistless  power, 

7.  if  I  go  down  to  hell,  Thou  art  there  also.  Literally, 
as  in  A. v.,  *'  If  I  make  my  bed  in  hell,  behold.  Thou  art 
there."  Hell  (Heb.  **Sheol"),  the  abode  of  departed 
spirits. 

8.  If  I  take  the  wings  of  the  morning,  i.e.,  the  morn- 
ing light,  which  flies,  as  if  with  wings,  in  a  momcjut 
from  east  to  west.  The  wind  is  also  represented  with 
wings.  "  He  came  flying  upon  the  wings  of  the  wind" 
(Ps.  XVIII.  10). 

10.  If  I  say.  Per  adventure  the  darkness,  etc.  Liter- 
ally, **  And  I  said  nothing  but  darkness  shall  cover  me, 
and  the  night  (shall  be  instead  of)  light  about  me." 

11.  the  darkness  is  no  darkness  ivith  Thee.  This  is 
the  answer  to  v.  10.  . 

12.  This  gives  a  reason  for  tlie  answer. 

For  mij  reins  are  Thine,  or,  *'  For  Thou  hast  created 
my  reins."  The  Jews  consideied  the  reins  to  be  the  seat 
of  the  emotions  (Ps.  XVI.  7),  hence  their  mention  here. 

Thou  hast  covered  me  in  my  mother's  ivomb.  Literally, 
*' Thou  didst  weave  me  in  my  mother's  womb." 

14.  My  bones  are  not  hid  from  Thee,  though  I  he  made 
,   secretly.     Bather,  "  My  substance   was  not   hid   from 

Thee,  when  I  was  made  in  secret"  (A.V.). 

fashioned.  Literally,  embroidered,"  i.e.,  wrought 
with  art  and  skill.  "  The  process  is  compared  to  that 
in  a  piece  of  work  wrought  with  a  needle,  or  fashioned 
in  the  loom." 

15,  16.  in  TJiy  book  were  all  my  members  written; 
Which  day  by  day  tvere  fashioned,  when  as  yet  there  was 
none  of  them. 


( 


I 


226     A  COMPANION  TO  THE   PllAYER-BOOK   PSALTEU. 


The  literal  rendering  gives  an  entirely  different  mean- 
ing. The  words  "  my  members"  do  not  occur  in  tlio 
original. 

Literally,  **in  Thy  book  all  these  (days)  were  written, 
days  were  fashioned  when  (as  yet)  there  was  not  one  of 
them,"  i.e.,  all  days  were  determined  by  Thee  before 
their  commencement.  The  same  thought  occurs  in 
Job.  *'  Seeing  his  days  are  determined,  the  number  of 
his  months  are  with  Thee"  (Job  xiv.  5). 

17.  How  dear  are  Thy  counsels  unto  me,  i.e.,  "Thy 
tlionghts^'  (-A-V.)  as  manifested  in  the  wonders  of  crea- 
tion. 

18.  If  I  tell  them,  i.e.,  count  them.  .*. 
when  1  ivake  rip  I  am  (still)  present  with  Thee.    I  fall 

asleep  counting  Thy  innumerable  designs,  when  I  wake 
up,  I  engage  in  the  same  joyful  occupation.  i 

19.  Wilt  Thou  not  slay  the  wicked.  Rather,  "Surely 
Thou  wilt  slay  the  wicked." 

depart  from  me,  ye  bloodthirsty  men.  Moved  by  the 
same  feeling,  David  tried  to  sever  himself  from  tiie  i)ow- 
erful  Joab,  the  murderer  of  Abner  (2  Sam.  iii.  28,  29), 
and  put  to  death  tlie  murderers  of  Ishbosheth,  the  son 
of  Saul  (2  Sam.  iv.  10-12). 

21,  22.  Do  not  I  hate  them,  0  Lord,  that  hate  Thee. 

The  Psalmist  does  not  say  that  he  hates  his  own  ene- 
mitv,  but  ihat  he  hates  the  enemies  of  God  as  such,  i.e., 
so  far  as  they  arc  swayed  by  evil.  His  worus  im])ly  a 
hatred  of  evil  in  itself,  and  this  is  becoming  to  a  Chris- 
tian no  less  than  it  was  to  a  Jew. 

even  as  though  they  were  mine  enemies.  Literally, 
"  ihey  are  to  me  as  enemies"  (of  Thee). 

23.  Try  me,  0  God.  Hatred  of  impiety  naturally  leads 
the  Psalmist  to  the  prayer  that  God,  who  alone  can  know 
the  heart  and  thoughts,  would  protect  him  from  it. 


MORNING    PRAYER. 


227 


24.  the  way  of  wickedness.     Literally,  ''way  of  sor- 


row. 


way  everlasting,  i.e.,  of  prosperity  and  joy  forever. 


Psalm  CXL.  < 

This  Psalm  of  David  is  a  pi'avcr  for  aid  against  foes 
Avho  slander  the  Psalmist,  and  lay  snares  for  his  destruc- 
tion. Some  suppose  that  it  was  written  in  the  time  of 
Saul,  and  with  especial  reference  to  Doeg  the  Edoniite 
(1  Sam.  xxii.  9);  others  suppose  that  it  was  written 
during  the  rebellion  of  Absalom,  and  that  Ahithophel  is 
the  person  referred  to.  ^ 

1.  the  wicked  man.  Literally,  *'  the  man  of  violence" 
(v.  11).  The  singular  number  in  this  verse  is  used  col- 
lectively, hence  tjie  plural  in  v.  2.  '  -    ■"  •     ' 

2.  i7na(/ine  inischief,  i.e.,  i}es']gn  mischiei. 
strife.     Literally,  *Mvars.'' 

4.  who  are  purposed  to  overthrow  my  goings.     Liter-  , 
ally,  *'  who  have  schemed  to  thrust  down  my  steps"  (to 
ruin). 

5.  T/te  proud  have  laid  a  snare,  etc.  Kather,  *'The 
])roud  have  hid  a  snare  for  me,  and  cords;  they  have 
spread  a  not  by  the  wayside,  they  have  set  gins  for  me" 
(A. v.).  The  devices  of  hunters  are  here  referred  to, 
as  in  Ps.  XXXI.  5. 

7.  thou  strength  of  my  health,  or,  "of  my  deliver- 
ance," i.e.,  Thou,  who  art  my  Strong  Deliverer. 

Thou  hast  covered  my  head,  i.e.,  Thou  hast  protected 
me  as  with  a  helmet.  This  protection  in  the  past  gives 
the  Psalmist  hope  for  the  future. 

8.  mischievous  imagination,  i.e.,  wicked  design  v.  2. 
lest  they  be  too  proud.     Literally,  ''let  them  not  be 

exalted." 

9.  Let  the  mischief,  i.e..  Let  the  slandors  of  those  who 


!i 


228     A   COMPANION   TO  THE    PHAYER-BOOK    PSALTER. 

compass  me  about  to  destroy  me,'  fall  as  a  heavy  weight 
upon  their  own  heads. 

10.  burning  coals,  ihe  fire,  the  pit,  represent  here  all 
the  various  perils  to  life.  ''The  pit"  ('•deep  pits," 
A.V.)  should  be  rendered  ** floods  of  water." 

11.  A  man  full  of  words.  Literally,  "a  man  of 
tongue,"  i.e.,  *'a  man  with  an  evil  tongue"  (St.  James 
iii.  6). 

sJtall  not  prosper  upon  the  earth.  Literally,  "shall 
not  be  established  on  the  earth,  "  i.e., shall  be  a  vagabond. 

euil  shall  hunt  the  wicked  person.  Literally,  "  the  man 
of  violence." 

13.  the  just  shall  continue  in  Thy  sight,  or,  "the 
upright  shall  dwell  in  Thy  jiresence"  (A.V.),  i.e.,  under 
Thy  continual  protection. 

Psalm  CXLL 

There  are  many  words  and  phrases  in  this  Psalm  which 
occur  in  Ps.  CXL  ,  and  render  it  probable  that  both 
were  written  byDuvid  on  the  same  occasion.  Ps.  CXL. 
is  mainly  the  Psalmist's  prayer  for  i)rotectioii  against 
the  sissaults  and  slanders  of  his  enemies.  In  this  Psalm 
he  looks  rather  to  the  artifices  by  which  they  would  se- 
duce him  to  evil  and  deprive  him  of  his  trust  in  God. 

1.  Lord,  I  call  upon  Thee.  Literally,  "  I  have  called 
upon  Thee." 

consider,  i.e.,  listen  to. 

2.  Let  my  prayer  he  set  forth  in  Thy  sight  as  the 
incense.  "  Aaron  shall  uurn  thereon  (i.e.,  on  the  altar 
of  incense)  sweet  incense  every  morning.  .  .  .  And  when 
Aaron  lighteth  the  lamps  at  even,  he  shall  burn  incense 
upon  it,  a  perpetual  incense  before  the  Lord  throughout 
your  generations"  (Ex.  xxx.  7,  8). 

The  rising  of  the  smoke  of  the  incense  to  heaven  was 


MORNING    PRAYER. 


229 


symbolical  of  the  acceptance  of  prayer.  '*  The  smoke  of 
the  incense  which  came  with  the  prayors  of  the  saints, 
ascended  up  before  God  out  of  the  angers  hand  "  (Rev. 
viii.  4). 

the  lifting  up  of  my  hands,  i.e.,  in  prayer. 

3.  Set  a  watch,  0  Lordy  hefore  my  mouth.  TJie 
Psalmist  liad  particular  need  of  caution  in  his  speech 
(Ps.  XXXVIII.  13,  14,  and  XXXIX.  1-3). 
.  4.  lest  I  eat  of  such  things  as  please  them.  Literally, 
as  iu  A.  v.,  "let  me  not  eat  of  their  dainties."  Eating 
together  in  the  East  is  a  token  of  fellowship,  and  the 
Psalmist  here  prays  that  he  may  be  kept  from  being  the 
willing  associate  of  sinners.  **  Eat  thou  not  the  bread 
of  him  that  hath  an  evil  eye,  neither  desire  thou  his 
dainty  meats"  (Prov.  xxiii.  6). 

•  6,  6.  Let  the  righteous  rather  smite  me  friendly,  and 
reprove  me.  But  let  not  their  pnecious  halms  break  my 
head.  Rather,  as  in  A.V.,  *'  Let  the  righteous  smite 
me;  it  shall  be  a  kindness:  and  let  him  reprove  me;  it 
shall  be  an  excellent  oil,  which  shall  not  break  my  head." 
T)ie  meaning  is,  that  the  rebuke  of  a  friend  would  be 
taken  as  a  kindness,  and  that  it  would  be  productive  of 
benefit,  not  of  injury.  This  was  the  spirit  in  which 
David  received  the  reproof  and  denunciation  of  Nathan 
(2  Sam.  xii.  13).  ''  Faithful  are  the  wounds  of  a  friend  " 
(Prov.  xxvii.  6). 

yea,  I  will  pray  yet  against  their  wickedness. 

There  is  a  sudden  change  here.  The  Psalmist  turns 
away  from  considering  the  reproofs  of  his  friends,  and 
in  this  clause  and  in  the  verse  following  he  looks  again 
to  the  designs  of  his  enemies.  He  trusts  to  overthrow 
them  by  the  power  of  prayer. 

7.  Let  their  judges,  etc.  "Judges,"  i.e.,  princes  or 
leaders.     Literallj'^,  "Their  leaders  were  cast  down  the 


230     A    COMPANION  TO   THE   PRAYER-BOOK    PSALTIiR. 


sides  of  the  precipice,  and  tliey  (i.e.,  the  people  who  fol- 
lowed them)  heard  my  words  that  they  are  sweet.'* 

The  Psalmist  anticipates  his  victory,  and  describes 
the  future  as  past.  The  verse  would  apply  to  the  re- 
bellion of  Absalom  and  Ahithophel.  The  leaders  were 
suddenly  cast  down,  as  if  thrown  from  a  height,  and 
then  the  people  listened  to  David's  gentle  words,  and 
pressed  eagerly  forward  to  bring  him  back  in  triumph. 

8.  Our  bones  lie  scattered,  etc.  The  word  "  wood" 
does  not  occur  in  the  Hebrew.  Literally,  "'As  when 
one  is  cutting  and  cleaving  on  the  earth  (i.e.,  breaking 
up  the  clods),  so  our  bones  were  scattered  (like  the 
clods)  at  the  mouth  of  Hades."  The  explanation  of 
this  difficult  verse  is  similar  to  that  of  the  last.  The 
enemy  hoped  that  the  bones  of  David  and  his  followers 
would  be  thus  scattered,  and  the  Psalmist  (as  if  speak- 
i.ig  from  their  point  of  view)  describes  as  past  what  they 
confidently  expected  would  happen. 

This  gives  force  to  his  concluding  appeal  to  God  as 
his  only  defender,  and  to  his  prayer  that  his  enemies 
should  fall  into  the  very  snares  they  had  prepared  for 
himself  and  his  followers. 

11.  Let  the  wn godly  fall,  etc.  Literally,  **  Let  the 
wicked  fall  into  their  own  nets  altogether,  whilst  at  the 
same  time  I  pass  by  (i.e.,  in  safety)."  The  '*  I"  is  em- 
phatic. 

Day  29. 

EVENING   PRAYER. 

Psalm  CXLII. 

This  Psalm  is  described  as  *'  Maschil  (i.e.,  an  in- 
struction) of  David;  a  prayer  when  he  was  in  the  cave." 
This  must  have  been  either  in  the  cave  of  Adullam  (1 
Sam.  xxii.  1),  or  the  cave  of  Engedi  (1  Sam.  xxiv.  3). 


EVENING    PRAYER. 


231 


Psalm  LVII.  bears  a  similar  title.  The  Psalmist  is 
almost  reduced  to  u  condition  of  desi)air,  yet  he  prays 
earnestly  for  help,  and  concludes  with  an  expression  of 
as.uirance  in  his  finnl  deliverance  and  triunii)!). 

1.  levied — (lid  I  make.     Rather,  *•  I  cry — I  make." 

2.  poured  onf — shewed.  Rather,  ''pour  out — show." 
"  Show  llim  of  my  trouble,"  i.e.,.  I  place  my  distress 
before  Him. 

3.  Whe)i  mt/  spirit  was  in  heaviness.  Literally, 
**\Vhen  my  spirit  is  darkened  upon  me."  **  The  de- 
jection of  the  spirit  (Heb.  *ruach  '),  the  highest  faculty 
in  man,  represents  a  still  more  sorrow  fid  and  downcast 
condition  than  the  fainting  of  the  .<oul  (' nephesh ')" 
(Bishop  Wordsworth). 

Keble  thus  renders  the  first  part  of  the  verse; 

"  When  heavy,  like  a  veil  of  woe,  ' 

My  spirit  on  me  lay, 
Thou,  Tliou,  O  Lord,  didst  read  and  know 
My  life's  mysterious  way," 

the  way  wherein  I  toalked.  Rather,  "  the  way  along 
which  I  walk." 

4.  /  looked  also,  etc.  Rather,  *'  Look  on  the  right 
hand  and  see  (A.V.,  margin)  tliere  is  no  one  that  ac- 
knowledges me."  '"  The  right  hand,"  i.e.,  the  side 
whence  the  attack  was  expected,  and  therefore  the  side 
where  help  was  needed.  The  figure  is  taken  from  the 
practice  in  the  courts  of  justice  (Ps.  CIX.  5-30).  The 
Psalmist  here  appeals  to  God.  Even  His  all-seeing  eye 
could  discern  no  human  succor  coming,  no  one  that 
would  acknowledge,  i.e.,  defend  the  suppliant. 

5.  no  man  cared  for  my  soul.  Literally,  "There  is 
no  one  seeking  for  my  soul,"  i.e.,  inquiring  for  me  in 
order  to  aid  me.     Therefore  the  Psalmi.st  continues: 


232     A   COMPANION   TO   THE    PHAYER-BOOK    PSALTER. 

n.  /  have  cried  unto  Thee,  0  Jehovah,  I  have  said, 
lliou  art  my  re/nr/e. 

hope.  Katlier,  •'refuge."  The  same  word  as  in  v.  6. 
"no  place  to  flee  unto." 

7.  iin/  complaint,  i.e.,  cry  of  distress  (Ps.  CVI.  43). 

9.  Brim)  my  mtd  out  of  primn.  A  reference  to  tlie 
cave  in  wliich  tiie  Psalmist  had  lakcn  refuge. 

which  thing  if  Thou  ivilt  grant  me,  etc.  Rather,  ''  on 
my  account  the  righteous  shall  crown  themselves  (i.e., 
shall  rejoice  on  my  account),  for  Thou  shalt  deal  boun- 
tifully with  me.*'  "... 

"The  prayer  of  David  was  heard  and  answered:  he 
was  delivered  from  his  persecutors,  exalted  to  the  throne, 
and  joined  by  all  the  tribes  of  Israel.  The  true  David 
was  delivered  from  his  stronger  persecutors,  exalted  to 
the  heavenly  throne,  owned  by  the  converted  nations, 
who  became  the  Israel  and  people  of  God"  (Bp.  Home). 

Psalm  CXLIII. 

This  is  one  of  the  seven  "  Penitential  Psalms,"  and  is 
appointed  for  use  on  Ash-Wednesday.  It  is  ascribed  in 
the  Hebrew  to  David,  and  was  probably  composed  by 
him  when  he  was  in  exile,  during  Absalom's  rebellion. 

1.  hearken  unto  me  for  Thy  truth  and  righteousness' 
sake.  Literally,  "in  Thy  faithfulness  answer  me  in 
(i.e.,  according  to)  Thy  righteousness."  The  Psalmist 
appeals  to  God's  faithfulness  to  His  promises. 

2.  for  in  Thy  sight  shall  no  man  living  he  justified. 
Literally,  "for  no  one  living  is  righteous  before  Thee." 

"All  have  sinned  and  come  short  of  the  glory  of 
God"  (Rom.  iii.  23). 

3.  The  enemy.  David  refers  here  to  the  enemies  from 
whom  he  had  fled.  Christian  penitents  may  take  the 
verse  in  a  spiritual  sense.     "Our  adversary,  the  devil, 


MORNING    PRAYER. 


233 


}iied. 


»> 


iiee 

17  of 


smites  our  life  down  to  the  ground  as  often  as  we  yield 
to  temptation;  ho  makes  us  to  dwell  in  darkness,  when 
he  has  thus  withdrawn  us  from  the  light  of  heaven." 

4.  I'herefore  i.s  my  spirit  vexed  within  inc.  Rather, 
"  my  spirit  is  darkened  upon  me."     The  same  words 

occur  Ps.  CXLII. 

5.  /  exercise  myself  vpon,  i.e.,  I  meditate  in. 

6.  gaspcth  unto  Thee,  i.e.,  ^'thirstetli  for  Thee  as  a 
parched  land  thirsteth  for  rain." 

7.  lest  I  be  like  unto  theni  that  go  down  into  the  jjit. 
David  says  the  same  words  Ps.  XXVIII.  1. 

8.  in  the  morning,  i.e.,  soon.  The  word  is  thus  trans- 
lated Ps.  XC.  14. 

9.  for  I  flee  unto  Thee  to  hide  me.  **  For"  should  be 
omitted.  Literally,  **  unto  Thee  have  I  hidden,"  i.e., 
in  Thee  have  I  found  a  hiding-place  or  refuge.  "  Your 
life  is  hid  with  Christ  in  God  "  (Col.  iii.  3). 

10.  let  Ihy  loving  Spirit  lead  me  forth,  etc.  Literally, 
*net  Thy  good  Spirit  lead  me  into  a  level  land,"  i.e., 
a  land  where  I  shall  not  stumble. 

**I  will  cause  them  to  walk  by  the  rivers  of  waters  in 
a  straight  way,  wherein  they  shall  not  stumble"  (Jer. 
xxxi.  9). 

12.  And  of  Thy  goodness  slay  mine  enemies,  etc. 
Bather,  ^*  In  Thy  mercy  Thou  wilt  cut  off  my  enemies, 
and  wilt  destroy  all  the  oppressors  of  my  soul."  This 
is  a  prophecy,  not  a  prayer. 

Day  30.  f 

MORNING  PRAYER. 

Psalm  CXLIV. 


In  this  Psalm  David  thanks  God  for  victory,  prays 
that  further  deliverance  may  be  granted  to  him,  and  in- 
terccde^  for  the  prosperity  of  his  people. 


234     A   COMPANION   TO   THE   PRAYER-BOOK   PSALTER. 


1.  the  Lord,  my  strength.  Literally,  "Jehovah,  my 
rock,  who  teacheth,"  etc.,  or,  ''who  instructeth  my 
hands /or  war,  and  my  fingers  for  battle/' 

2.  Ml/  hope.     Kathcr,  "  My  mercy." 

who  subdiieth  my  people  that  is  under  me."  All  the 
tribes  eagerly  submitted  to  David  after  the  defeat  and 
death  of  Absalom. 

3.  Lord,  what  is  man,  etc.  Rather,  **  Lord,  what  is 
man  that  Thou  takest  knowledge  of  him,  or  the  son  ef 
(frail)  man  that  Thou  makest  account  of  him"  (A.V.). 

"The  greatiies^s  of  God'e  mercies  made  the  Psalmist 
reflect  on  his  own  weakness,  especially  wlien  he  thought 
of  God's  purpose  of  perpetuity  to  His  seed  and  kingdom 
in  Christ"  (Bishop  Wordsworth). 

4.  Psalm  XXXIX.  7.  .  . 

5.  G.  Boiv  Thy  Heavens,  0  Lord,  and  come  doivn. 

God's  grej\tness  was  seen  in  the  manifestation  of  Him- 
self amidst  thunderings  and  lightnings  on  Mount  Sinai, 
to  which  reference  is  iiere  made  Psalm  (CIV.  32). 

6.  tear  them  .  .  .  and  consume  them,  or,  "scatter 
them,  and  discomfit  them,''  i.e.,  the  enemies. 

7.  great  waters  .  .  .  strange  children.  These  terms 
refer  to  the  foreign  enemies  of  Israel.  Upon  David's 
accession  to  the  throne,  the  Philistines,  Moabites,  etc., 
threatened  to  overwhelm  Isi'.iel  like  a  flood. 

8.  llieir  right  hand  is  a  rigid  hand  of  wickedness. 
Rather,  "  of  falsehood."  The'reference  is  to  the  custom 
of  holding  up  the  right  hand  when  taking  an  oath.  "  Is 
there  not  a  lie  in  my  right  hand?"  (Is.  xliv.  20.) 

9.  I  will  sing  a  new  song.  The  Psalmist  is  so  confi- 
dent of  a  favorable  answer  to  his  prayer,  that  he  makes 
at  once  a  vow  of  thanksgiving. 

a  ten-stringed  lute  (Heb.  "  nebel  "),  a  species  of  harp. 
Ps.  XXXIII.  2.    "  I  heard  the  voice  of  harpers  harp- 


MORNING   PRAYER. 


235 


ing  with  their  harps,  and  they  sung,  as  it  were,  a  new 
Bong"  (Rev.  xiv.  3,  3). 

In  this  verse  God  is  directly  addressed;  in  the  next 
verse  there  is,  in  the  original,  a  change  of  person. 

10.  Thoti  hast  given,  etc.  Literally,  "  Who  giveth 
salvation  to  kings,  who  delivereth  David,  His  servant, 
from  the  sword  of  evil,"  i.e.,  the  sword  of  evil  men,  or 
the  sword  drawn  in  an  evil  cause. 

11.  strange  children  .  .  .  iniquity  (i.e.,  falsehood), 
V.  7. 

12.  That  our  sons  mag  grow  up  as  the  young  plants. 
Rather,  "  that  our  sons  may  be  as  plants  well  grown  in 
their  youth." 

as  the  polished  corners  of  the  Temple,  i.e.,  as  the  cor- 
ner pillars,  polished  and  graceful. 

"  So  may  our  sons  as  saplings  grow, 
In  youth's  gay  hour  of  bloom ; 
As  pillar'd  shafts  our  daughters  show, 
In  modell'd  arch  or  dome." — Kehle. 


13.  in  our  streets,  i.e.,  in  our  open  pastures.  The 
same  word  is  rendered  '*  fields"  in  Job  v.  10. 

14.  That  our  oxen  maybe  strong  to  labour.  Literally, 
'Hhat  our  oxen  may  be  laden"  (i.e.,  with  produce). 

no  decay,  i.e.,  no  decay  of  (or,  breach  in)  our  walls 
through  hostile  assault. 

streets.  The  word  thus  rendered  is  not  the  same  as 
that  in  v.  13;  it  means  the  places  of  assembly  near  the 
gates  of  a  city. 

"  Our  oxen  burdened ;  no  decay, 
No  exiled  wandering  train; 
No  sound  of  wniling  by  the  way, 
In  street  or  lonely  plain."— .ffeftte. 


^36     A   COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 


'    PSALI-    CXLV. 

This  is  the  last  of  the  Psalms  ascribed  to  David,  and 
it  is  the  only  one  which  bears  the  title  **Tehillah" 
(praise),  a  name  which  has  passed  to  the  whole  Psalter, 
"Sepher  Tehillim,"  i.e..  Book  of  Praises.  It  is  an 
ode  of  praise  to  the  Creator  as  the  giver  of  all  good 
things,  and  is  therefore  fitly  used  by  the  Church  on 
Whitsunday,  when  the  greatest  gift  of  all  was  received 
— the  gift  of  the  Holy  Ghost. 

1.  I  will  magnify  Thee,  0  God,  my  king.  Literally, 
"  I  will  exalt  Thee,  my  God,  the  King." 

3.   Great  is  the  Lord  (Psalm  XLVIII.  1). 
•    there  is  no  end  of  His  greatness.     Rather,  "  there  is 
no  searching  out  of  His  greatness." 

7.  sJiall  be  shotved.  Literally,  "  they  shall  pour  forth." 
"  Abundantly  utter"  (A.V.). 

shall  sing  of  Thy  righteousness.  Literally,  "shall 
sing  joyfully  bf  Thy  righteousness." 

8.  of  great  goodness.  Rather,  "of  great  mercy" 
(A.  v.).  

13.  Thy  kingdom  is  an  everlasting  kingdom,  etc. 
"His  dominion  is  an  everlasting  kingdom,  which  shall 
not  pass  away,  and  His  kingdom  that  which  shall  not  be 
destroyed  "  (Dan.  vii.  27). 

14-19.  These  verses  describe  God's  providential  care 
for  all  His  creatures.  t. 

.  15,  ivait  upon  TJiee,  i.e.,  look  expectantly  to  Thee. 

fillest  all  things  living  with  plenteotisness,  or,  "  satis- 
fiest  the  desire  of  every  living  thing"  ( A. V. ). 

17.  holy  in  all  His  works.  Rather,  "  merciful  in  all 
His  works." 

19.  He  will  fulfil  .  .  .  will  hear  .  .  .  will  help. 
Rather,  "  He  fulfils  .  .  .  hears  .  .  .  saves." 


MORNING   PRAYER. 


287 


21.  Let  all  flesh  give  thanks  unto  (rather,  "  bless," 
A.V.)  His  holy  name.  "  Especially  because  by  the  effu- 
sion of  the  Holy  Ghost,  of  which  this  Psalm  is  a  proph- 
ecy, He  has  fulfilled  His  promise  to  pour  out  His  Spirit 
on  all  flesh"  (Joel  ii.  28).  Tiiis  appeal  to  ail  flesh  is 
responded  to  by  the  five  following  Psalms,  which  close 
with  the  words  'Let  every  thing  tliat  hath  breath  praise 
the  Lord'"  (Bishop  Wordsworth). 

Psalm   CXLVL 

The  five  Psalms  which  conclude  the  Psalter  were  com- 
posed after  the  return  from  the  Captivity.  This  Psalm 
and  the  two  following  Psalms  are  ascribed  in  the  Sep- 
tuagint  (o  Haggai  and  Zechariah.  Each  of  the  five 
Psalms  begins  and  ends  with  *'  Hallelujah"  (Praise  ye 
the  Lord).  This  word  is  characteristic  of  the  latter 
part  of  the  Psalter;  it  does  not  occur  at  all  in  the  first 
three  books. 

1.  Praise  the  Lord,  0  my  soul.  Rather,  '*  Praise  ye 
the  Lord.     Praise  the  Lord,  0  my  soul"  (A.V.). 

2.  Put  not  your  trust  in  princes,  i.e.,  rulers. 
Although  the  Jews  were  permitted  and  assisted  to 

return  by  Cyrus,  yet  they  met  with  constant  opposition 
from  the  powers  of  the  world  in  their  attempts  to  re- 
build the  Temple  and  the  walls  of  Jerusalem. 

3.  to  His  earth,  i.e.,  out  of  which  man  was  created, 
and  to  which  he  must  return.  *•  Dust  thou  art,  and 
unto  dust  shalt  thou  return"  (Gen.  iii.  19). 

4.  Blessed  is  he  that  hath  the  God  of  Jacob  for  his  help. 
These  last  Psalms  proclaim  that  the  God  of  Jacob  is 

also  the  God  of  the  Universe,  from  Whom  alone  all  bless- 
ings flow,  and  that  He  is  to  be  recognized  and  adored  by 
heathens  as  well  as  Jews. 
6,  6.  These  verses  give  the  grounds  of  confidence  in 


238     A  COMPANION  TO  THE   PRAYER-BOOK   PSALTER. 

God.  He  is  the  Creator  of  all  things,  is  faithful  to  His 
promises:  and  is  just  and  merciful. 

7.  The  Lord  looseth  men  out  of  prison.  This  refers 
to  the  deliverance  from  Babylon.  The  Lord  also  deliv- 
ers from  the  bondage  of  sin. 

The  Lord  giveth  nyht  to  the  blind.  This  was  one  of 
the  tokens  of  the  Messiah.  "  Then  the  eyes  of  the  blind 
shall  be  opened"  (Is.  xxxv.  5).  '*Go  and  shew  John 
those  things  which  ye  do  hear  and  see:  The  blind  receive 
their  sight "  (St.  Matt.  xi.  5,  6). 

9.  the  strangers  .  .  .  the  fatherless  and  widow.  These 
represent  three  classes  who  especially  need  help.  They 
stand  for  all  who  are  afflicted  or  destitute. 

He  turneth  it  upside  down.  Rathe i*,  "  He  perverteth, 
or  turneth  aside,"  i.e.,  He  raaketh  the  ungodly  to  fail  in 
their  designs. 

10.  The  concluding  *'  Hallelujah"  is  omitted  in  these 
Psalms,  except  in  the  last,  in  the  Septuagint  and  in  the 
P.B.V.     It  is  in  the  Hebrew  (see  A.V.). 

',",:;     ■■   '■■■■•■'';'  Day  30.       '''''   -     -''■-•■.' '"'^  ■ 

EVENING  PRAYER.      '      ,   ,V  " 
Psalm  CXLVII. 

In  Nehemiah  xii.  27-43  there  is  an  account  of  the 
dedication  of  the  wall  of  Jerusjilem,  which  had  just  been 
rebuilt.  It  is  probable  that  this  Psalm  was  first  sung  on 
that  occasion  (v.  2).  It  celebrates  God's  goodness  and 
power  in  enabling  His  people  to  complete  the  work  (vv. 
12-15)  in  peace  and  prosperity,  and  speaks  of  His  good- 
ness and  power  as  manifested  in  the  works  of  nature. 

2.  t/is  outcasts  of  Israel,  i.e.,  the  exiles  in  Babylon 
and  other  foreign  lands. 

Thus  was  the  prophecy  fulfilled.  **  The  Lord  thy 
God  will  turn  thy  captivity  and  have  compassion  upon 


•. 


EVENING    PRAYER. 


239 


thee,  and  will  return  and  gather  thee  from  all  the  na- 
tions, whither  the  Lord  thy  God  hath  scattered  thee" 
(Deut.  XXX.  4).  . 

3.  giveth  medicine  to  heal  their  sickness.  Literally, 
"  bindetli  up  their  griefs." 

4.  He  telleth,  i.e.,  counteth  (Ps.  XXII.  17). 

"Lift  up  your  eyes  on  high,  and  behold  who  hath 
created  these  things,  that  bringeth  out  their  host  by 
number:  He  calleth  them  all  by  names"  (Is.  xl.  26). 

The  children  of  Abraham  were  to  be  multiplied  "as 
the  stars  of  heaven"  (Gen.  xxii.  17),  and  though  they 
became  "  outcasts,"  they  were  numbered  and  known  by 
their  names. 

8.  maheth  the  grass  to  grow  upon  the  mountains. 
Literally,  "make  the  mountains  to  bring  forth  grass." 
The  verse  in  the  Hebrew  ends  here  (as  in  A.V.);  the 
P.B.V.  adds  from  the  Scptungint,  "and  herb  for  the 
use  of  men,"  which  words  are  repeated  from  Psalm  CIV. 
14.  -. 

9.  Who  giveth  fodder ,  etc.,  or,  "He  giveth  to  the 
beast  his  food,  and  to  the  young  ravens  which  cry" 
(A.  v.). 

"  Who  provideth  for  the  raven  his  food?"  (Job  xxxviii. 
41).  "Consider  the  ravens;  .  .  .  God  feedeth  them" 
(St.  Luke  xii.  24).  -.         ,      -.. 

10.  He  hath  no  pleasure  in  the  strength  of  an  horse, 
etc.  This  is  a  rebuke  to  those  who  trust  in  the  "arm 
of  flesh"  (Jer.  xvii.  5),  whose  hearts  depart  from  the 
Lord.  Cavalry  are  referred  to  in  the  first  part  of  the 
verse,  and  infantry  in  the  second  part.  "  God,  who 
takes  care  of  the  wild  beasts  and  birds  of  the  air  will 
support  and  defend  His  Church;  however  weak  she 
may  be,  she  may  rest  secure,  as  having  Him  on  her  side 
who  giveth*  not  the  victory  to  the  pomp  and  pride  of 


240     A   COMPANION  TO  THE  PBAYER-BOOK   PSALTER. 


cai'nal  strength,  but  to  *  those  who  fear  Him  and  put 
their  trust  in  His  mercy '  "  (Bishop  Home). 

13.  He  hath  made  fast  (or,  hath  strengthened)  the 
bars  of  thy  gates.  Nehemiah  had  now  rebuilt  the  walls, 
and  erected  gates  in  them  that  were  barred  at  night. 
'*!  (Nehemiah)  said  unto  them,  Let  not  the  gates  of 
Jerusalem  be  opened  until  the  sun  be  hot "  (Neh.  vii.  3). 

14.  He  maketh  peace  in  thy  borders.  Literally,  "  Who 
maketh  thy  border  (to  be)  peace."  "  I  will  also  make 
thy  officers  peace,  and  thine  exactors  righteous"  (Is.  Ix. 
17). 

15.  He  sendeth  forth  His  commandment  upon  earth, 
or,  "Who  sendeth  forth  His  commandment  to  the 
earth." 

16.  He  giveth  snoio  like  wool.  Snow  is  pure  and  white 
as  wool,  and  though  cold,  it  covers  and  protects  the 
earth  like  a  garment. 

17.  18.  He  casteth  forth  His  ice  like  morsels.  "Mor- 
sels" here  may  refer  to  hail.  "  The  idea  in  the  Psalm- 
ist'g  mind  could  not  have  been  commensurate  with  the 
vastness  of  the  subject.  In  a  warm  climate  like  that  of 
Palestine,  all  that  he  knew  of  the  effects  of  cold  was 
confined  to  the  perpetual  vision  of  Hermon's  snowy 
peak,  to  an  occasional  snow  shower  which  scarcely  whit- 
ened the  ground,  and  to  a  thin,  superficial  freezing  of 
the  streams  in  the  hill  country  of  Judea  during  an 
unusually  severe  winter.  And  when  he  speaks  of  God 
casting  forth  His  ice  like  morsels,  he  desires  only  to  ex- 
press his  intense  sense  of  the  omnipresence  of  providen- 
tial energy.  ...  It  is  only  among  the  glacier  regions 
that  the  full  significance  of  his  words  begins  to  dawn 
upon  us.  When  face  to  face  with  these  unmeasured 
fields  and  mountains  of  ice,  we  feel  how  terrible  must 
be  the  Power  which  casteth  forth  these  enoi-mous  accu- 


BVBNXNO    PRAYER. 


241 


mulations  of  thousands  of  winters  like  morsels ;  how 
strong  must  be  the  Hand  which  regulates  the  silent, 
ceaseless  flow  of  these  frozen  cataracts,  and  controls  one 
of  the  most  potent  and  awful  forces  of  nature"  (Rev. 
Hugh  McMillan). 
19.   He  showeth  His  vwrd,  i.e.,  **  His  revealed  will." 
"ZO.  He  hath  not  dealt  so  with  any  nation. 
"  What  nation  is  there  so  great  who  hath  God  so 
nigh  unto  them?  .  .  .  And  what  nation   is   there  so 
great  that  hath  statutes  and  judgments  so  righteous  as 
all  this  law  which  I  set  before  you  this  day"  (Deut.  iv. 
8,  9). 

Psalm  CXLVIH. 


This  Psalm  is  an  extension  of  the  preceding.  That 
appealed  to  Jerusalem  to  praise  the  Lord.  This  appeals 
to  all  created  beings  in  heaven  and  in  earth  to  join  in 
the  hymn  of  praise. 

1.  Literally  (as  in  A.V.),  "Praise  ye  the  Lord. 
Praise  ye  the  Lord  from  the  heavens,  praise  Him  in  the 
heights."  '  •    i     .  ; 

2.  all  His  host  (or  hosts),  i.e.,  host  of  angels. 

"  Suddenly  there  was  with  the  angel  a  multitude  of 
the  heavenly  host,  praising  God  "  (St.  Luke  ii.  13). 
-    3.  stars  and  light.     Rather,    "  stars  of  light  " 

4.  all  ye  heavens.  Literally,  "ye  heavens  of  the 
heavens." 

6.  He  hath  given  them  a  lato  which  shall  not  be  broken. 
Rather,  "  He  gave  them  a  decree,  and  not  one  of  them 
transgresses  it." 

7.  Praise  the  Lord  upon  earth.  Rather,  "  from  the 
earth." 

The  Psalmist  having  called  upon  the  angels  and  all 


242     A   COMPANION  TO   THE   PRAYER-BOOK    PSALTER. 


f,  ^ 


the  celestial  bodies  to  praise  Jehovah,  now  turns  to  ani- 
mate and  inanimate  nature  upon  the  earth. 

dragons,  i.e.,  monsters  6f  the  water. 

10.  Beasts  and  all  cattle.  The  first  word  denotes  wild 
beasts,  the  second  tame  cattle. 

feathered  fowls.  Literally,  "birds  of  wing"  (A. V., 
margin). 

12.  Young  men  and  maidens,  old  men  and  children. 
On  the  day  of  the  diedication  of  the  wall  of  Jerusalem 

they  "  rejoiced:  for  God  had  made  them  rejoicB  with 
great  joy:  the  wives  also  and  the  children  rejoiced:  so 
that  tlie  joy  of  Jerusalem  was  heard  even  afar  off  "  (Neh. 
xii.  43). 

13.  He  shall  exalt  the  horn  of  his  people,  or,  "  He 
hath  raised  up  a  h>    n  for  His  people"  (Ps.  CXXXII.  18). 

During  the  Captivity  Israel  had  lost  its  horn,  i.e.,  its 
power.     Now,  power  was  restored  to  the  nation. 

The  words  are  also  prophetic  (St.  Luke  i.  69). 

the  people  that  serveth  Him.  Literally,  "a  people  of 
His  nearness,"  i.e.,  "a  people  near  unto  Him"  (A.V.). 

"  What  nation  is  there  so  great  who  hath  God  so  nigh 
unto  them"  (Deut.  iv.  7).  .  ' 


Psalm  CXLIX. 


.,«-,/■' 


The  Psalmist  looks  backward  with  joy  to  the  deliyer- 
ance  from  Babylon,  and  forward  in  the  hope  that  Israel 
will  be  victorious  over  heathen  foes.  In  a  spiritual  sense, 
the  Psalm  is  to  be  understood  as  pointing  to  the  final 
victory  of  the  Messiah. 

1.  Hallelujah.  0  sing  unto  the  Lord  a  new  song. 
The  return  from  the  Captivity  was  a  renewal  of  the  life 
of  Israel  (see  Ps.  XXXIII.  3).  "  Christ  will  enable  His 
saints  to  sing  a  new  song  for  ever"  (Rev.  y.  9). 


EVENING    PRATER. 


243 


2.  Let  Israel  rejoice  in  Him  that  made  him,  i.e.,  in 
Jehovah,  who  constituted  Israel  His  peculiar  people. 

in  their  King,  i.e.,  Jehovah.  There  was  then  no 
earthly  king. 

3.  Let  them  praise  His  name,  etc. 

Thus  was  fulfilled  the  prophecy  of  Jeremiah:  "  Again 
I  will  build  thee,  and  thou  shalt  be  built,  0  virgin  of 
Israel:  thou  shalt  again  bo  adorned  with  thy  tabrets,  and 
go  forth  in  the  dances  of  them  that  make  merry"  (Jer. 
xxxi.  4). 

4.  helpeth  the  me^fk-hearted.  Literally,  **  makes  glo- 
rious the  oppressed  with  salvation." 

5.  Let  the  saints  be  joyful  ivith  glory,  i.e.,  on.  account 
of  the  glory  conferred  upon  them. 

let  them  rejoice  in  their  beds,  i.e.,  in  rest  and  peace. 
God  giveth  "songs  in  the  night"  (Job  xxxv.  10). 

6.  Let  the^raises  (literally,  "  high  praises")  of  God  be 
in  their  mouth.  This  seems  to  be  out  of  jiarmony  with 
the  words  that  follow.  But  the  second  part  of  the  verse 
and  the  following  verses  must  be  taken  in  a  spiritual 
sense. 

a  ttvo-edged  sword  in  their  hand,  i.e.,  "the  sword  of 
the  Spirit,  which  is  the  word  of  God  "  (Eph.  vi.  17). 

7.  To  be  avenged,  etc.  The  saints  are  avenged  on  the 
heathen,  by  destroying  heathenism  and  rebuking  sin. 

.  8.  To  bind  their  kings,  etc.  Kings  and  nobles  who 
once  raged  against  Christ  have  been  brought  into  com- 
plete subjection  to  Him"  (Ps.  CV.  22). 

9.  TJiat  they  may  be  avenged,  etc.  Literally  as  in 
A.  v.,  "To  execute 'upon  them  the  .,adgment  written: 
this  honour  have  all  His  saints,"  i.e.,  the  subjugation  of 
God's  enemies,  in  accordance  with  His  written  judgment, 
is  an  honor  allotted  to  His  saints. 


1^44    a  companion  to  the  prayer-book  psalter. 

Psalm  CL. 

The  Psalter  fitly  closes  with  an  invitation  to  Israel, 
and  to  the  whole  of  the  animate  creation,  to  unite  in  the 
l>raise  of  the  Lord.  * 

1.  "  Praise  yo  the  Lord.  Praise  God  in  His  sanctu- 
ary" (A.  V.). 

Praise  Him  in  the  firmament  of  His  power.  Liter- 
ally, **inthe  expanse  of  His  strength"  (i.e.,  in  tlie  ex- 
panse of  heaven).  The  God  of  Israel  is  also  the  God  of 
Nature,  and  therefore  praise  should  ascend  to  Him  not 
only  from  the  sanctuary  at  Sion,  but  from  the  whole 
universe. 

2,  Praise  Him  in  His  noble  acts,  i.e..  Praise  Him  by 
reciting  His  mighty  acts,  e.g.,  the  Exodus,  the  conquest 
of  Canaan,  the  deliverance  from  Babjlon. 

3-'5.  The  national  instruments  of  the  Jgws  are  here 
specified,  as  if  to  show  that  all  faculties  are  to  be  en- 
listed in  the  service  and  praise  of  God.  >     .- 

4.  cymbals.  Rather,  ''tabret  or  timbrel"  (Psalm 
CXLIX.  3).     It  is  not  the  same  word  as  in  v.  6. 

"The  breath  is  used  in  blowing  the  trumpet,  the 
fingers  are  used  in  the  lute  and  harp,  the  whole  hand  is 
exerted  in  beating  the  timbrel;  there  are  stringed  instru- 
ments and  the  organ,  and  the  feet  are  moved  in  the 
sacred  dance." 

Let  every  thing  that  hath  breath  (or,  let  every  breath) 
praise  the  Lord. 

"  Every  creature  whic""  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all 
that  are  in  them,  heard  I  saying,  Blessing,  and  honour, 
and  glory,  and  power,  be  unto  Him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  for  ever  and  ever"  (Rev. 
V.  13). 


...WA^'i 


i/nhi>r^4^0(j^r3 


ccksia  ^Bnglicana. 


A  History  of  the  Church  of  Christ  in  England,  from 
the  Earliest  to  the  Present  Times.  By  Arthur 
Charles  Jennings,  M.A.  With  marginal  Sum- 
maries of  paragraphs,  and  full  alphabetical  Index. 

J02  pp.j  i2M0f  cloth^  red  ed^^es^     .      .      .    P'rice^  $2.2^* 

"At  last  we  have  a  book  on  the  ivAoU  history  of  the  Church  of 
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tory and  a  comfort  to  his  students.  Put  tog«  ther  Bates*  College 
Lectures,  Carwithen,  Churton,  Short,  and  all  the  ether  books 
through  which  we  used  to  be  obliged  to  wade  in  order  to  acquaint 
ourselves,  tolerably,  with  the  history  of  cur  Church,  and  we  s-hould 
not  do  more  than  begin  to  approach  to  exact  knowledge  of  its 
history  which  Mr.  Jennings  has  furnished  us  in  this  single  volume. 
*  *  *  He  follows  none  of  the  old  siyle  types  of  so-called  his- 
tory, which  consists  mainly  in  hero-building.  Every  man,  no 
matter  who,  stands  or  falls,  by  him,  according;  to  his  personal 
worth  and  actual  value  in  the  Church  events  ofhis  time.  Alto- 
gether, this  work  is  destined  for  long  use  by  students  of  its  subject, 
and  we  regard  its  production  as  one  of  the  noticeable  events  of  the 
present  year." — TAf  Living  Church. 

"An  unusually  good  book." — The  Am.  Literary  Churchman. 

"One  of  the  most  needed  and  best  written  historical  manuals 
which  has  appeared  for  a  long  time. " —  The  Standard  of  the  Cross. 

"  The  volume  is  paciced  with  information,  given  generally  in  a 
clear,  vivid  way." — The  Independent. 

"We  know  of  no  general  history  of  the  English  Church  which 
is  as  likely  to  be  as  serviceable  as  this,  and  we  are  glad  to  recom- 
mend it  to  our  readers." — The  Churchman. 


THOMAS  WHITTAKER,  Publisher, 

Nos.  2  &  3  BIBLE  HOUSE,  NEW  YORK. 


Studies  in  the  History  of  the 
Prayer  Book. 

r  The  Anglican  Reform.  The  Puritan  Innovations. 
The  Elizabethan  Reaction.  The  Caroline  Settle- 
ment.]    With  Appendices. 

By  Herbert  Mortimer  Luckock,  D.D.,  author  of 

"After  Death." 

I2m0y  cloth^  uncut  edges,     ....      Price,  St-SO. 


"The  Canon  of  Ely  has  already  distinguished  himself  by  his 
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the  possessor  of  a  fine  intellect  and  a  wt'l  trained  pen.  In  his 
new  work,  entitled  'Studies  in  the  History  of  the  Prayer  Book,' 
he  fully  maintains  the  standard  of  his  first  treatise.  His  divisions 
have  a  ring  about  them  very  like  the  touch  of  that  master  of  Eng- 
lish hstury,  John  Richard  Green.  The  reader  feels  that  in 
following  such  a  teacher  he  has  at  least  a  living  thought  as  the 
clue  to  guide  him  among  the  intricacies  and  technicalities  of  litur- 
gical study.  Dr.  Luckrck  does  not  seem  to  have  reached  the 
very  highest  round  in  the  ladder  of  Anglican  Catholicity,  but  is 
well  up  in  that  direction.  He  is  near  enough  to  Dean  Stanley  to 
emulate  the  realistic  touches  in  '  The  History  of  the  Eastern 
Church,'  and  at  the  same  time  is  near  enough  to  Canon  Liddon  to 
preserve  his  clearness  of  statement  on  theological  points.  He  has 
succeeded  in  clothing  some  very  dry  bones  with  rtesh  quite  rosy 
and  palpitating.  The  book  is  thoroughly  polished  and  attractive, 
and  must  secure  a  decided  success  as  the  most  readable  work  of 
its  special  class."— 7"^  Episcopal  Register, 

'*  It  is  just  the  book  that  every  student  of  the  Prayer  Book  has 
wanted." — Standard  of  the  Cross. 

'*  Liturgical  development  is  becoming  a  matter  of  absorbing 
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Canon  Luckock  may  be  regarded  as  a  valu&ble  contribution  to  the 
literature  of  the  subiect." — The  Churchman. 


Thomas  Whlttaker,  Pablisher,  2  &  8  Bible  House,  N.  T. 


